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AMRTACANDRASURI’S
LAGHUTATTVASPHOTA
L. D. SERIES 62
GENERAL EDITORS
DALSUKH MALVANIA
NAGIN J. SHAH
EDITED BY
PADMANABH S. JAINI
PROF. OF BUDDHIST STUDIES
UNIVERSITY OF CALIFORNIA
BERKELEY
L.D. INSTITUTE OF INDOLOGY AHMEDABAD 9
AMR-TACANDRASURI’S
LAGHUTATTVASPHOTA
L. D. SERIES 62
GENERAL EDITORS
DALSUKH MALVANIA
NAGIN J. SHAH
EDITED BY
PADM^NABH S. JAINI
PROF. OF BUDDHIST STUDIES
UNIVERSITY OF CALIFORNIA
BERKELEY
L.D, INSTITUTE OF INDOLOGY AHMEDABAD 9
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and Published by
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L.D. Institute of Indology
Ahmedabad-380 009.
FIRST EDITION
March 1978
PRICE RUPEES
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PREFACE
The L.D. Institute of Tndology has great pleasure in offering to the
world of Sanskrit scholars the critical edition of the hitherto unpublished
work entitled ‘Laghutattvasphota’ by Ac. Amrtacandra (c. 10th Cent. A.D.),
a well known commentator of Ac. Kundakunda’s works.
The Laghutattvasphota is a collection of twenty five independent chapters
each having twenty five verses in different metres. It belongs to the group
of Jaina stotras which are mostly philosophical poems. It embodies the
exposition of Jaina doctrines, and hence it is given the appropriate title
‘Laghutattvasphota’.
The L.D. Institute of Indology is grateful to Prof. Dr. P.S. Jaini for
undertaking the editing of this important work. He has tried to make the
text as flawless as possible. He has translated the entire text into English.
His elaborate and scholarly introduction adorns the edition. It discusses
the title, deals with the authorship, brings out the characteristic features
of Jaina stotras, analyses the contents of the text, compares the Laghutatt¬
vasphota with the SamayasarakalaSa and gives an estimate of Ac. Amfta-
candra as a devotee. A verse index and a glossary of Sanskrit terms enhance
the value of the edition. We are thankful to’ Pt. Bechardasji Doshi for
going through the press-copy and making useful suggestions.
It is hoped that the publication of this important work will be of immense
value to the keen students of Jaina philosophy in particular and Indian
philosophy in general.
L.D. Institute of Indology Nagin J. Shah
Ahmedabad-380 009 Director
2nd March, 1978
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INTRODUCTION
Significant Discovery:
The palm-leaf manuscript of the Laghutattvasphofa was found in 1968 by
Munishri Punyavijayaji in the Dela Bhandara, Ahmedabad. The discovery of
a MS of this totally unknown work by the celebrated Digambara Amrtacandra
Suri was hailed as a great event by the entire Jaina community. Its being
found in a Svetarnbara Bhandara by a Svetambara Muni provided even
greater significance, reminding the Jainas, on the eve of the 2500th anniver¬
sary of Lord Mahavlra’s nirvana, of the essential unity underlying their
sectarian traditions. When I heard the good news of this discovery I wrote
to the Late Munishri begging him to allow me to work on this unpub¬
lished text; most magnanimously, he not only dispatched photographs of the
original but even a copy which had been made under his supervision. In prese¬
nting this Sanskrit edition and English translation of the work, I hope to
have at least partialy fulfilled the task which he entrusted to me.
Description of the MS :
The MS is complete and consists of 53 folios with five (and sometimes
six) lines on each side. Folio No. 35 also bears the number 36; this is probably
corrected subsequently by the use of No. 49 twice as ‘prathama’ and ‘dvitiya’.
The scribe often appears to confuse the dental and palatals. Otherwise there
are few errors in the MS; we have indicated our emendations by round
brackets. The colophon has no date, nor does it give the name or place of
the scribe. Munishri Punyavijayaji’s copy indicates that he would place the
MS in the middle of the 15th century A.D.
Authorship:
The colophon states that the Laghutattvasphofa is the work of Amrtacandra
Suni The name Amrtacandra occurs twice in the body of the text: once at
the end of the first chapter (verse 25) and again in one of the concluding
verses (625), where the title ‘kavindra’ is also applied to the author. Although
the Laghutattvasphofa does not refer to any other work, two of its verses.
Nos. 507 and 624, are identical with verses 270 and 141, respectively, of
Samayasara-kalasa, which is part of Amrtacandra Stxri’s Atmakhyati-fika, a
famous prose commentary on the Samayasara 1 of Kundakunda. There are
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other similarities of both vocabulary and style between these two compositions;
the Laghutattvasphofa, therefore, must be considered the work of this same
Amrtacandra Suri. He is also the author of two more independent works,
the TatWarthasara* and the Purusarthasiddhyupaya , 8 and of commentaries on
Kundakunda’s Pahcastikaya 4 and Pravacanasara ;® these are called Samaya-
dipikd and Tattvadipika, respectively.
The present work does not add any new information regarding the time
or life of Amrtacandra Suri. For this, we refer the reader to Dr. A. N.
Upadhye’s exhaustive introduction to his edition of the Pravacanasara (pp.
93-96). The style of the Laghutattvasphofa and its preoccupation with problems
pertaining to the omniscience of the Jina would seem to confirm Dr. Upa¬
dhye’s suggestion that Amrtacandra Suri be assigned tentatively to the 10th
century A. D.
Title
The colophon refers to the work by two titles: Sakti-manita-ko&a and
Laghu-tattva-sphofa. The former is not a later addition, as it is alluded to
in the concluding verse (626) : “hfsyan bahuni maijitani muhuh svaSakteh”.
The word manita, however, is obscure. It probably stands for mani (jewel),
or could be a scribal error for ‘bhapita’*; in any case, this title appears less
attractive than the second, Laghutattvasphofa, which we have thus adopted.
This latter title is also alluded to in the second concluding verse (627), parti¬
cularly by the words “paratmavicarasare dig asau SiSunam”. It may be men¬
tioned that Amrtacandra’s Purusarthasiddhyupaya also has a secondary title,
Jina-pravacana-rahasya-kosa ; 7 the fact that this too ends in koSa further
confirms the identity of our author.
Although it has a rather austere title more befitting a philosophical
manual than a poem, the Laghutattvasphofa belongs to the genre called
‘stotra’, a Sanskrit literary form that gained prominence under the influence
of the bhakti movements of the early medieval period. A stctra is primarily
a poem of praise addressed to the Deity, extolling his exploits and invoking
bis blessings for the devotee. As atheists, the Jainas had no use for either
the Deity or his blessings, but their poets and mystics found the stotra an
excellent medium to demonstrate their poetical talents (which they never
applied to mundane objects) 8 and also to cater to the emotional needs of
the faithful. Therefore, they cultivated this form of literature in praise of the
Jina; and, lacking doctrinal basis for either a Deity or its worship, turned
their stotras into philosophical ‘poems’, compositions which also propagated
the Jina's doctrine.
The stotras could be addressed to any one or all of the Tirthallkaras,
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human saints who had attained omniscience (kevalajnana) and then preached
the Law for the salvation of suffering humanity. The Jaina poets saw the
Jina as a Perfected Yogin endowed with omniscience and bliss, totally free
from all bonds of attachment and aversion (vita-raga). They saw him preaching
his sermon in the holy assembly called samavasarana, surrounded by the
ascetic disciples who had chosen to follow his path, and devoutly attended
by laymen and lay-women singing his glory. This glory consisted not in the
royal insignia, i.e., the white umbrella raised high over him, nor in the pres¬
ence of gods like Indra who descended from heaven to kneel before him;
rather, it lay in his teachings. 3 These were characterized by the doctrines of
anekanta, ahimsS and aparigraha, and thus to be distinguished from all
other teachings. The stotras thus became songs not so much of the Jina but
rather of the Dharma, the most glorious of all things, and came finally to
be manuals of the Jaina ‘darsana’.
Almost every major writer of the post-canonical period has a stotra to
his name. Prominent among these are Siddhasena Divakara (5th century A.D.)
and ‘Svami’ Samantabhadra (6th century A.D.), authors of the Dvatrirpsika 1 0
and the Svayambhu-stotra 11 respectively. These works appear to have served
as models for the Laghutattvasphota. The DvatrimSika is not really a single
work devoted to a single topic, but rather a collection of 32 independent
hymns in diverse meters each containing 32 verses. The Laghutattvasphota has
this same sort of uniformity: it is a collection of twenty-five independent
chapters each having twenty-five verses in different meters. Each DvatrimSika
hymn is either a ‘stuti’ of the Jina or a critique of a specific ‘ekanta’; in
this respect the work compares well with the Laghutattvasphofa, which also
aims at exposing the heretic systems, albeit in a less organized manner. But
even a casual look at these two works shows a wide gap between them, both in
style and the thrust of the subject matter. Siddhasena uses a classical Sans¬
krit style, closer to such contemporary poets as Kalidasa; he demonstrates
his erudition in Jaina siddhanta as well as in Veclic and Upanisadic literature
and in the sciences of logic, disputation, etc. Amrtacandra, on the other hand,
displays a predilection for the alliterative Campu style of the late medieval
period, and is content with expounding the niscaya-naya in the framework
of syadvada. In this respect his work shows greater affinity with Samantabh¬
adra who also threads his subtle arguments in defense of the syadvada through
some of the most eloquent portions of his Svayambhu-stotra, a collection of
twenty-four short hymns addressed to each of the twenty-four Tirthallkaras.
Both texts open with the word svayambhu, and the Laghutattvasphofa has a
few lines which correspond to passages in the Svayambhu-stotra. 12 It is true that
Amrtacandra does not dedicate his chapters to the Tirthallkaras but the first
twenty-four verses of his initial chapter invoke the twenty-four individually,
thus giving the Laghutattvasphota the character of a stotra.
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Contents of the text with Critical Comments :
As stated above, the Laghutattvasphofa is divided into twenty-five chapters
with twenty-five verses to each. The chapters bear no titles; they are, how¬
ever, well marked by fresh salutations to the Jina, and often by a change of
meter as well. The author seems to have intended for each chapter to deal
with a specific topic, but he has allowed the various themes to become
somewhat mixed; as a result, there are many repetitions and the chapters
are a bit disconnected, failing to form finished parts of an integrated whole.
Yet the Work succeeds in conveying to the patient reader the bliss of the
Jina’s ‘self experience’ and the poet’s overwhelming joy in describing it;
further, it clearly elucidates the soul’s essential independence in its transfor¬
mation from bondage to freedom.
The first chapter has a hidden title of its own, being appropriately
called Jina-namavali, as the author invokes the names of different Tirlhanka-
ras in each verse. It is also unique in that the last verse bears the name of
the author (Amrtacandra-cid-ekapitam), giving that verse an appearance of a
colophon. Amrtacandra probably composed this chapter as an independent
work to be used as a ‘caturvimsati-stava’, an important part of an ancient
Jaina liturgy. 13
The first chapter is also the most formidable part of the entire work,
as the poet turns quite a few of its verses into veritable riddles. The doctrine
of syadvada affords him unlimited opportunity to exploit the figure of speech
called virodhabhasa, whereby he can describe the Jina in such apparently
contradictory terms as sunya-asunya, nitya-anitya, sat-asat, bhuta-bhavi§yat,
atmaka-niratmaka, eka-aneka, baddha-mukta, kartr-boddhr, etc. All Jaina
poets employ these dual attributes for the soul in the spirit of anekanta, i,e.
from the ‘conventional’ (vyavaharal and ‘non-conventional’ (nisoaya) points
of view (naya). What distinguishes Amrtacandra from the rest is his eloquent
espousal of the ni£caya-naya without departing from the anekanta doctrine.
In the fourteenth verse, for example, he praises the infinitely varigated
forms of the Lord’s omniscient knowledge as it illuminates the infinite objects,
but does not fail to emphasize that this omniscience is also non-dual (advaita)
from the niScaya point of view. He proclaims that he worships that unitary
great light (advaitam eva mahayami mahan rnahas te); reminding us of his
bold words in the Samayasara-kalasa (9); anubhavam upayate bhati na
dvaitam eva/
The second chapter continues with the problem of the dichotomy created
by the ‘vaiSvarupya’ and ‘ekarupata’ which characterize the cognition of the
Jina. As if anticipating the Samkhya objection that cognition of objects might
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destroy the unitary nature of consciousness, the poet asserts that the ‘puru§a’,
i.e. the pure soul, remains distinct from the world of objects even when he
cognises them, undisturbed from the innate (sahaja) unity of his consciousness
(caitanya). This is of course, possible only for the Jaina, who adheres to the
doctrines of anekanta and syadvada; the absolutist Samkhya must deny any
cognition by the puru§a or soul, for this would imply contamination. The
poet therefore calls the “ekantavadin” a pasu, or ignorant person, literally
an “animal”. 14
This term, although rather strong and of rare occurance in other Jaina
works, 1 * occurs ten times in the Laghutattvasphofa . 18 It is invariably applied
to an “ekantavadin”; this could be an adherent of any of the classical dar£-
anas, or even a Jaina who has strayed from the true path either by clinging
to the ‘external’ (vyavahara) discipline, at the cost of cultivating the niScaya,
or by abandoning the ‘vyavahara’ in the misguided belief that he has already
attained the ‘niscaya’. The Poet characterizes the pasu as ‘destroyer of the
self’ (atmaghatin), ‘devoid of insight’ (asta-bodha), 'one of closed heart’
(mukulita-svantah), etc. It should be mentioned that the term paSu comes to
be used even more frequently in another of Amftacandra’s works, the Samaya-
sara-kalasa . 17 Its occurances there are all in the chapter dealing with syad¬
vada, where the ‘false’ doctrines of the pa§u are contrasted with the Jaina
position, which is characterized by the tenet or syadvada. A comparison of
these passages confirms the identity of authorship of these two works.
The second chapter closes with a further affirmation of the varigated
nature of the soul; this is expressed in a beautiful verse (50) which, as noted
earlier, is identical with Samayasara-kalaia 270.
The third chapter provides one of the finest accounts of the spiritual
career of a Jina found in the entire Jaina literature. This career consists of
the gradual progress of the soul from its lowest state, that of nescience (mit-
hyatva), to the highest state of spiritual growth, marked by omniscience.
This path of purification has fourteen stages called gunasthanas, 1 * beyond
which lies the total isolation (kaivalya) of the soul, the Jaina ideal of a
Perfect Being (siddha). The turning point is the fourth stage, “samyaktva”,
which marks the entrance of the aspirant on to the Path. Aniftacandra hails
the moment of entering that path (margavatara) as one of great bliss (51).
The samyaktva consists of insight into the true nature of the soul, which is
defined as nothing but ‘pure intuition and knowledge’ (drg-bodha-matra).
The author equates this samyaktva with samayika, 19 a Jain technical term
for the tranquility of the soul which is gained only by such insight. Samyak¬
tva leads to the relinquishing of all evil activities, activities which give rise
to attachment and aversion and thus injure the soul. It has two stages, being
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first partially achieved while living as a layman (sravaka), and then totally
while an ascetic (muni). These changes are indicated by the fifth and sixth
stages, called desa-virata and pramatta-virata respectively. Through these
stages the aspirant cultivates ‘right-conduct’ (samyak-caritra), which to the
nascent Jina comes so spontaneously that he is called the very embodiment
of samayika (samayikam svayam abhut... 52).
It might be argued by certain overzealous advocates of the ‘niscaya-naya’
that the noble aspirant, endowed with such insight and equanimity, could
dispense with the ‘mere formalities’ of becoming an ascetic (i.e. the vyava-
hara) 20 . As if to correct such a notion, the poet makes the pointed observation
that external (dravya) and internal (bhava) controls (samyama) are interdep¬
endent, and that the nascent Jina demonstrated this by first establishing himself
in the discipline of the ascetic (tvam dravyasamyamapathe prathamam nyay-
uflkthah-53). The sixth stage called pramatta-virata, is marked by numerous
ascetic activities, particularly the practice of such austerities (tapas) as fasting
and long hours of meditation. But these are all actions, albeit worldly
wholesome ones (subha), and must yield results according to the laws of
karma. Further, the word ‘pramatta’ itself indicates more than simple care¬
lessness in ascetic activities; it implies lack of mindfulness regarding the true
nature of the self. Hence the true aspirant must turn ‘completely inward’,
‘creating vast distance between the purusa and prakrti’ 21 (durantaram racay-
atah purusa-prakrtyoh/61) i.e. between the soul and the karman, and attain
the firm stage of pure consciousness (suddhopayoga). 2 - in which no new
karma is generated. This stage is appropriately called apramatta-virata, the
seventh gunasthana, which becomes the springboard for rapid advancement
on the Path.
Up to this stage the aspirant had been engaged in controlling the avenues
through which new influxes or kasayas or passions (namely, anger, pride,
deceit and greed) could enter (asrava), hindering the realization of perfect
conduct (sakala-caritra). Secured in the firm stage of apramatta-virata, he
exerts his energies to totally eradicate (ksaya) the latent forces of these
passions, passions which have been accummulated from time immemorial
and present a potential threat to his purity.
The Jaina calls these latent forces “caritra-mohanlya-karma”, which he
further devides into two categories : bhava (psychological and internal)
and dravya (physical and external). Attachment (raga) and aversion
(dvesa), for instance, are bhava-karmas, defiled (vibhava) states of the quality
(guna) called caritra (purity). In the beginningless state of samsara, this
quality remains in its unnatural fvaibhavika) mode (parinama) and is perce¬
ived only as it undergoes fluctuations; in the state of moksa, the same quality
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is restored to its natural (svabhavika) mode and remains forever in that
perfect state. Modification of the caritra-guna is thought to be caused by
an external force, also beginningless, called dravya-karma. The Jaina is unique
in seeing this force as physical (pudgala) formed of a special kind of subtle
‘karmic’ matter; he desigantes it by function as “caritra-mohanlya-prakrti’’
—of the species which produce ‘delusion’ pertaining to conduct. It is believed
that when a certain defilement (vibbava), such as aversion, overpowers the
soul, a fixed quantity (pradesa) of this ‘karmic’ matter is absorbed by the
soul just as a wet cloth absorbs dust. One may argue that theie is no poss¬
ibility of contact between material atoms and an immaterial substance (amurta-
dravya) like soul. The Jaina overcomes this difficulty by pointing to the
phenomenon of perception, where such contact does occur, and maintains
that the soul and the karmic matter do not actually ‘mix’ but merely occupy
the same space (ekak§etra-avagaha) without losing their own identity as soul
and matter. 3 3 The example of milk and water mixture, seemingly homogenous
but still separable, is often given to illustrate this point. The newly absorbed
(baddha) dravya-karma is itself seen as a unnatural mode of the previously
‘pure’ atoms. This ‘impure’ matter remains for a fixed period (sthiti) within
the same space as the soul, finally reaching maturity (anubhaga) and giving
rise (udaya) to fresh occurances of aversion. Having yielded its result, i.e.
having served as the cause for a further transformation (vibhava-parinati) of
the soul, the dravya-karma reverts (nirjara) to its ‘pure’ state, only to be
absorbed once again upon arising of new passions; thus the cycle is re¬
newed forever. 34
It should be noted here that unlike the Saipkhya, who allows change in
the prakrti but does not admit any change in the soul (puru§a), the Jaina belie¬
ves that both soul and the matter undergo transformations without losing their
own nature (tadbhava-avyayam nityam): 35 In other words, bondage is real, and
not merely an ‘illusion’ as in the Samkhya or the Vedanta systems. ‘Freedom’
in these systems is purely epistemic: ontologically there is no change, for
the soul remains what it has always been, i.e. totally free, both before and
after ‘‘gaining” knowledge of its true nature. For the Jaina, however, ‘freedom’
involves actual changes in the state of the soul as indicated by the doctrine
of gunasthanas, and also that of the karmic matter. He must explain how
the soul is able to change something other than itself. If he admits the
possibility of one substance (dravya) like jiva (soul) influencing the transform¬
ation of another substance like matter (pudgala or dravya-karma) or vice
versa, then it might seem that soul and matter could never be free of each
other.
The solution to this dilemma is to be found in the Jaina concepts of
“existent” (sat) and “change” (parinama). The Jaina defines the existent as
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that which is simultaneously permanent and changing. It endures as a subst¬
ance (dravya) but also undergoes changes at each instant as an old mode
(paryaya) perishes and a new mode arises within that substance (utpada-vyaya-
dhrauvya-yuktam sat). 26 These modes belong to the qualities (gunas) and
the two together characterize a substance (gunaparyayavad dravyam). 27 The
innumerable souls (jivas), for instance, are “substances” characterized by qual¬
ities like knowledge (jnana), bliss (sukha), etc. which undergo constant change.
These qualities are homogenous (svabhavika) in the state of moksa and
heterogenous (vaibhavika), i.e. defiled and obscured by karmic matter, in
the state of samsara. In the case of matter (pudgala) also, each of the infinite
atoms is a substance and has qualities of touch, taste, smell and colour
(sparta, rasa, gandha, varna) which change in a similar manner. Since change
is as essential a feature of the existent as is permanence, and since it is
found equally in both the pure and impure states, the Jaina declares that
change is not adventitious but rather innate to reality; it must therefore take
place regardless of an external agency. While the Jaina does admit a causal
relationship between one substance and another, he nevertheless maintains
that as far as change and permanence are concerned, the causality in no way
affects the autonomous nature of either the substance or the qualities.
The inviolable individuality of each substance and quality is assured by
a characteristic called agurulaghutva, found in all substances and hence
called a samanya-guna. This is a characteristic by virtue of w hich one substance,
while it may share a given space with others, does not assume the modes
(paryayas) of those. It also determines the fact that one quality does not,
even in a defiled state, become other than itself, and the infinite qualities
of a particular substance do not separate themselves from their locus, i.e that
substance. Amrtacandra puts this succinctly in the following words:
sarve bhavah sahaja-niyata ’nyonasimana ete
sam§le§e ’pi svayam apatitah sasvad eva svarupat/ (537).
It is because of this guna that knowledge does not take the nature of
the objects known and that karmic matter docs not assume the nature of the
soul. The agurulaghutva, ‘the state of being neither heavy nor light’, is probably
built into the existent (sat) in order to maintain its equilibrium in the face
cf the infinite modes necessitated by the very nature of reality. It preserves
the exact identity of each substance and its innumerable qualities by denying
any actual ‘gain’ (guru) or ‘loss’ (laghu) which might result from influence
by the other members of the causal relationship.
The Jaina scriptures give a long list of ‘assistance’ (upakara) rendered
to one dravya by another. According to the Tattvdrthasutra , 2S the souls have
as their function rendering assistance to each other. The matter (pudgala)
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renders ‘service’ to the jiva, first by transforming itself into the ‘karmic’
matter and then into body, vital life (prana), sense organs, speech and the
physical basis of mind (dravya-manas). The substance called ‘dharma’ and
‘adharma’ provide favourable conditions for the motion and rest, respectively
of both jiva and pudgala. AkaSa (space) provides location for the other four,
as well as for time (kala). And time functions as a common cause for the
transformation of all the rest.
It should be noted, however, that this ‘assistance’ has strictly the nature
of instrumentality (nimitta-karana); it is not nearly so vital as its counter¬
part, the operative or ‘material’ cause (upadana-karana). Being a ‘material’
cause is the prerogative of the substance alone; that is, the substance (dravya)
in one mode (paryaya) is the material “cause” of the substance in its subs¬
equent mode, which is thus its “effect”. There can be neither an addition to
nor a subtraction from this innate power of the substance, the power to
modify itself in accordance with its potential or ‘upadana’, regardless of the
presence or absence of instrumental (nimitta) causes. The Jaina therefore
maintains that when the material cause (upadana-karana) is present, instru¬
mental causes (nimitta-karanas) will automatically appear; in other words,
whatever conditions are present will function as nimitta-karana at the appro¬
priate time. The next mode of the substance will thus be achieved, in acco¬
rdance with the upadana, without any real interference from the outside.
Thus it appears that such statements as “bondage of the soul is caused
by (dravya-) karma”, or “the formation of the dravyakarma is brouht about
by the ka$ayas (passions) of the soul” are purely conventional (vyavahara)
ones. These statements are based upon superficial observation of the proximity
of the soul and the ‘karmic’ matter in the same space (pradesa); they do not
take into account the unique ‘upadanas’ or the mutual inviolability (deriving
from their agurulaghutva) of these substances. From the non-conventional
point of view, i.e. the niscaya-naya, the jiva is bound by its own upadana;
similarly the upadana of the pudgala determines its formation into dravya¬
karma. The Jaina affirms that the restoration of the jiva from its defiled
state to the state of purity is brought about essentially by its upadana and
not by the instrumentality of the‘karmic’ matter (i.e. by its disappearance);
such agencies as a superhuman being, an avatara or a God are of course
considered totally irrelevant. The uncompromising atheism of the Jaina,
especially his rejection of the concept of ‘grace’, further underlines his total
reliance on the upadana for salvation and his call for adherence to the
niscaya-naya which upholds it.
The Jaina contends that the chief cause of man’s bondage is his mistaken
belief that he can be the agent (karta) of change in other things (para-
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parinati), whether souls or the material world, and also that these can somehow
effect change in his own destiny. Ignorant of the law of upadana, which
governs both himself and others, he engages in manifold activities, morally
wholesome or unwholesome, in the attempt to enforce such changes in others
as would suit his egotistic wishes. These efforts, of course, invariably meet
with frustration and sorrow. The path of salvation and peace lies in self-
reliance and isolation, and these are gained only by realizing the law of
upadana. Having attained this realization, the aspirant will see that external
supports and activities are both useless and undesirable; he will thus be led
to relinquish them and to seek refuge only in the self.
But which self? The uninstructed person is aware only of that ‘self’
which he identifies with the body, the vital breath, and the sense faculties.
These the Jaina includes in “bahiratman”, the ‘exterior’ self; neither this nor
the mind nor the psychological states which one experiences from moment to
moment can be the true self. Mind, according to the Jaina, is twofold; it has a
physical basis (dravya-manas), but also includes a non-physical ‘organ’ which
cognises and coordinates the activities of the senses. This non-physical aspect
is bhava-manas; it is not different from the soul. But this cannot be the
true nature of the soul either, for the obvious reason that it is invariably
a defiled state from which the aspirant seeks dissociation. The mind is the
seat of the ka§ayas (passions), and although these are not material, they are
nevertheless formed in the soul in association with karmic matter; the aspirant
must understand them in this way and then reject them. In doing this it
may be helpful to cultivate morally wholesome states, e.g. forgiveness (k§ama;,
compassion (karuna). friendliness (maitri), disinterestedness (upek$a), etc.,
states which may lead to conditions favourable to the attaining of samyaktva
(true knowledge of the self). This is called the “antaratman,” the ‘interior’
self. But even this state is not the final goal of the aspirant. The true nature
of the soul must be that which remains when one is totally isolated from
both body and the mind. This is characterized by omniscience (kevala-jnana),
perfect energy (vlrya), perfect bliss (sukha) and perfect purity; once attained,
it can never be lost or defiled again. It is what the Jaina calls “paramatman”
or the ‘transcendent’ self, the ultimate goal of the aspirant.- 9
The Jaina recognises that physical embodiment and psychological states
are real and not imaginary, and also that they both belong to the soul and
not to matter. But in order to transcend them he must deny their identifi¬
cation with the soul, reserving this identity only for the paramatman. Since
the goal of the aspirant is isolation and salvation, the Jaina Acaryas admonish
him to regard every defiled state of the soul, (which technically includes all
states of embodiment, i.e., the fourteen gunasthanas), 3 0 as external to him;
he must find no support, but ‘pure consciousness', which transcends all
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activities, both wholesome (subha) the unwholesome (asubha). This is possible
only by recourse to the suddha-niscaya-naya, the trancendental viewpoint
wherein all activities are denied to the self. From this perspective the self is
seen as the ‘knower’ (jnatf), which it would of course be in the state of
mok§a. The aspirant has a glimpse of his transcendental viewpoint even in
the fourth (samyag-djrti) stage, but he is unable to retain it without the
viratis. He comes to have the sustained pure consciousness (Suddhajnayaka-
bhava) only when he becomes fully ‘mindful’ and thus attains the apramatta-
virata, the seventh gunasthana.
Such pure ‘self-experience’, called Suddha-upayoga, is repeatedly alluded
to by Amrtacandra in all his works. Rare and brief as it is, it ushers in
unprecedented purity of the soul, preparing one for further conquest of the
forces of karma. In the case of a less advanced aspirant, this may take the
form of suppression (upaSama) of the kajayas, affording only temporary
relief. It is temporary as the aspirant must return to the defiled state having
reached the eleventh stage called Upa§anta-ka$aya. But in the case of the
nascent Jina, his insights are so consummate that he instantly climbs the
ladder (sreni) of spiritual progress which leads unfailingly, in that very life
time, to the total annihilation (k$aya) of all karmas. This is achieved in the
eighth, ninth and the tenth gunasthSnas, called apurva-karana, anivrtti-
karana 3 1 and suk$ma-samparaya, respectively, during which the aspirant, by
means of the ‘dharma’ and the ‘sukla’ dhyanas, 3 a gradually destroys both
gross and subtle forms of the mohaniyakarma. He skips the eleventh stage as
he has not suppressed the ka§ayas and attains the twelfth stage called ksina-
kayaya. The mohanlya-karma is the chief obstacle to realising perfect purity;
its elimination is followed immediately by the destruction of three more karmas
called ghatiya, those which obscure knowledge (jfiana), intuition (darSana) and
energy (vlrya) respectively. Thus the aspirant becomes an omniscient (sarvajna)
Jina; this state is indicated by the thirteenth gunasthana called sayoga-kevalin.
One who has thus reached his goal is called a Kevalin; endowed with
Kevala-jnana, omniscient cognition; he is an Arhat, worthy of worship, an
Apta, the reliable guide and Teacher. It is to him that all stotras are addr¬
essed. And yet he is, still a human being, as the descriptive term “sayoga”
indicates. Yoga is a Jaina technical term for ‘vibrations’ of body, speech
and mind. It is present in all human beings but prior to the twelfth gunasth¬
ana is associated with the kasayas (passions). The Jaina cannot accept anyone’s
claim to be an Apta until his ka$ayas are totally destroyed, a prerequisite
of truthfulness. Upon this destruction and the subsequent manifestation of
omniscience, the ‘yoga’, now that of the Jina turns into a perfect means of
communicating the Law. Thus we have the omniscient teacher, the most
venerable example of human existance; Amrtacandra dwells at length upon
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the immeasurable glories of such a being, emphasizing time and again that
his knowledge of objects neither contaminates his omniscience nor produces
divisions in his unitary consciousness.
But even this stage is not yet perfect, for the soul must still overcome
the ‘secondary’(aghatiya, literally, non-destmotive as compared to theghatiya)
karmas which produce the body (nama-karma), social status (gotra-karma),
feelings (vedaniya-karma) and the duration of life (ayu-karma). The Jaina
maintains that the duration of one’s present lifetime is invariably fixed in
the immediately preceding one. Although premature death is conceivable for
an ordinary person, it is ruled out in the case of the Jina, for he has totally
destroyed the ka$ayas, the only factor which could bring this about. The
other three karmas, especially the vedaniya (which produces feelings of happ¬
iness and unhappiness), are always accummulated by the soul in quantities
larger than can be brought to maturity in a single lifetime. The Jina too has
surplus quantities of such karmic matter (dravya-karma); had he not attained
to the twelfth guna-sthana, it would have matured in subsequent births, but
in the absence of a new birth it must be exhausted before his death. In other
words, the quantity of the other three karmas must be reduced to a level
corresponding to that of the remaining ayu-karma, which is unalterable. This
is accomplished by an extremely curious yogic process called samudghata
(destruction by bursting forth); it is a sort of involuntary action which takes
place but once, occupping only eight moments, a short time before prior
to the Jina’s death.
The kevali-samudghata is appropriately named since it is performed only
by a kevalin. This doctrine is probably unique to Jainism; it casts light upon
their theories of karma and jlva, demonstrating the absolute materiality of
the dravya-karma and the inevitability of its effects on even the omniscient
soul. The karmas must first be brought to maturity and their effects experi¬
enced by the soul; only then can they reach a state of exhaustion. There
is no escape from these effects through any super-human agency, nor is theie
a teleological possibility, such as that proposed by the Samkhya, of the karmas
themselves departing from the soul after “perceiving” its “disinterest”. 33
The Jaina explains the samudghata process with the example of a wet cloth
which dries slowly when folded, but quickly when it is spread out. The
karmic matter (dravya-karma) can be forced into maturity by the soul through
a similar process. Without leaving the substratum of the body, the soul
stretches self vertically and horizontally and fills up the whole universe (loka-
akaSa), 'mixing’ as it were, its ‘space-points’ (pradesas) with those of the karmic
matter. Thus it forces the matter out by a sort of thinning process. 3 4 The
soul then contracts its space-points into the body, having reduced the level
of the three karmas to that of the remaining ayu-karma.
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As soon as this is accomplished, the soul stops all vibrations (yoga-
nirodha) for the period required to utter five syllables. This stage is called
ayoga-kevalin, the kevalin without vibrations, the fourteenth and last guna-
sthana. Then, just as a gourd held down by a coating of mud rises to the
surface of water or as a flame by nature darts upwards, the soul moves
instantaneously to the summit of the universe, beyond which there is no
motion, and abides there forever. 35 This is the perfect state of isolation
(kaivalya) called siddha-paryaya; it is declared to be sadi. “with beginning”,
but ananta, “without end”. The only thing that remains from the mundane
past is the size of the soul which is less than that of the immediately
preceding body.
It is well known that the Jaina is unique among the atmavadins in
believing that the soul is neither all-pervasive (vibhu) as suggested by the
Sankara Vedanta, Nyaya-Vaise§ika, and Samkhya, nor infinitesimal (anu), as
in the theory of Ramanuja; it takes the size of the body (sva-deha-parimana),
and is endowed with the ability to expand and contract its ‘innumerable’
(asamkhyata) space-points (pradesas). 3 * This is considered a proper description
on the grounds that such characteristics of the soul as consciousness are
not found outside the body. One might expect that in the state of mok§a,
where all signs of embodiment are eliminated, the soul would automatically
become all-pervasive and maintain that condition forever. The kevali-samud-
ghata gives the soul a unique opportunity to overcome any karmically enforced
‘shape’, allowing it to become all-pervasive without actually leaving its subst¬
ratum, the body. But its immediate contraction to the original shape just
prior to death negates this unique experience and virtually fixes the liberated
soul forever in the shape of its final body. It seems a bit strange that the
kevali-samudghata has not been made co-incidental with death, thus allowing
the soul to be all-pervasive forever. Exactly why the Jaina wants to retain
the size of the previous body for the siddha must remain a moot question,
for the scriptures are rather uncomfortably silent on this point. 37 It is claimed
only that there is no real gain or loss of atma-pradesas, whether the soul
takes the size of its body or of the universe, and also that the kevalin is
past the stage of wishing for anything anyway! It is possible that the Jaina
wants to maintain the individuality of the soul and furnish it with some
differentiating mark where there would otherwise be no basis for distinction
whatsoever? Does he wish to emphasize the fact that the exalted Jina,
though he has overcome the modalities of wordly existence was himself a
human being? If so, this theory could be construed as a further attempt
to stay clear of merging into an Abaolute, and also to distinguish thejiva,
from the Samkhya concept of an ever-free and all-pervading purusa.
The chapter ends with the author’s devout wish that he too may become
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an omniscient being: bhavami kila sarvamayo ‘ham eva (75).
The fourth and the fifth chapters continue with the theme of the omniscieni
Jina, seated in the holy assembly (sado’nte). He is described as a mass of
knowledge (vij&anaghana), of which his cognition is a mere sport (atma-khe-
litam—83). Although he has not transcended the mundane condition, the Jina
has not abandonned that essential duality (dvyatmakata) of permanence and
change wich charactetizes allexistants (89). His omniscience is larger than the
totality of the objects which it knows. These objects do not produce knowledge,
which exists by its own nature; they merely ‘instigate’ (uttejana) it. Even so
it is held that there could be no ‘inner knowables’ in the absence of ‘outer
objects’; hence the Vijnanavadin doctrine of bahir-artha-nihnava stands conde¬
mned. Finally, the Jina’s cognition, even when it illuminates an infinity of
objects, is free from agitation (anakula); from the niscaya point of view, the
Jina cognises the mere existence (san-matra) which is one, partless, eternal
and innate (anamsam ekam sahajam sanatanam—113).
The sixth chapter returns once more to the ascetic path of the nascent
jina, discussed in the third chapter. The aspirant turns all activities (kriya) into
sila, i. e. perfect conduct. His heart is filled with profound disenchantment,
and he offers his worldly life into the fire of austerities (tapo’nale juhvad iha
svajivitam—127). Moving all alone (ekakam) on the holy path (brahma-patha),
he mounts the ‘ladder’ of the destruction of karmas (ksaya-sreni—131) and
arrives at the twelfth gunasthana; here arises “the omniscient knowledge which
becomes a beautiful flame, kindled at the center of the universe” (136). For
the first time his soul realises the tiue nature of reality, becoming totally
indifferent towards the desire to act (samasta-kartrtva-nirutsuka—137). Finally,
the Jina becomes a Siddha (138), shining forth in his peaceful light (Santa-
tejas) and experiencing (anubnava) boundless bliss (nirantarananda).
The seventh chapter opens with the declaration that the poet takes refuge
only in the Jina, i. e. in Pure Conciousness (suddha-bodha). It is pure in that
all notions of action are absent when one sees this consciousness from the
transcendental point of view: “All existents are naturally and eternally cont¬
ained within the limits of their own being; they cannot be obstructed by
others” t.167). The state of omniscience is one of knowing and not of doing
(akartr-vijnatr), for even when objects are cognized, the soul is merely manif¬
esting its own nature by itself, for itself, and in itself. Thus it is devoid
of instrumentalities (karakas); there is no agent, object, instrument, receipient,
point of departure, and location (svabhava evodayate nirakulam-170).
The eighth chapter shows the Jina as supreme Teacher, the Apta. The
poet praises him for demonstrating to others, (i. e. the theists, whose teachers
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are super-human) the splendour of human endeavour (paurusasya. prabha-
vam avijkjtavan—181); by his valour he has destroyed the k a jay as and mar¬
ried Lakjmi in the form of omniscient knowledge (udvahan kevalabodhala-
kjmih —181). Although he had achieved his goal, he used the remainder of
his life for the benefit of the universe, showing the holy path by establish¬
ing a Tirtha (182); thus the Jina is known as Tirthankara. This is strictly
a Jaina term, one which the Buddha did not claim for himself and in fact
used it rather pejoratively to designate the sramana teachers (“titthiya”)
of his time. One of these was the Nigantha Nataputta, identical 'with
Jiiatrputra Mahavira, last of the twenty-four Tirthankaras (“Ford-makers”)
of the present age. “Tirtha” literally means a “ford”, a way to cross
the river. Metaphorically it is applied to the Doctrine which helps one
to cross the ocean of transmigration, and to the four-fold Samgha of the
Jainas; monks, nun’s laymen and lay women. Each Tirthankara initiates
a new Tirtha and thus keeps the torch of the Law burning; only human
beings can fill this role. Although at present there is no Tirtnaiikara on
earth, it is believed that they do exist in other parts of the world, where
they may be seen by earthly yogins. 3 * The line of Tirthankaras has neither a
beginning nor an end and it is open to all who seek to join it.
The Tirtha appears to be the Jaina answer to the theistic conception of
a single, eternally free (niiya-mukta) omniscient teacher, such as that propo¬
unded by the Yoga school. Patanjali calls this being Isvara, the Teacher of
even the most ancient sages; such an exalted being (purusa-viSesa), must be
eternally free (nitya-mukta). 3 9 The Jaina finds this idea totally arbitrary, for
if one ‘person’ can be nitya-mukta, why not all? In fact, the Samkhya
claims this very status for every purusa. 40 The Jaina thus replaces the Isvara
doctrine with an uninterrupted and endless succession of truly human teachers
who rise in the course of time. Amrtacandra admits the mutual dependence
of the aspirant and the Tirtha for the instruction of the former and the
reestablishment of the latter. This mutual causality is like that of seed and
sprout; the nascent Jina follows the “Ford” and the “Ford” proceeds from
the Jina (tlrthad bhavantah kila tad bhavadbhyah—183). The Jaina believes
that the periodical appearance of these Tirthankaras is part of the natural
order, as are the changes of season or the transition from one era to the
next. As to the number twenty-four, the Jaina seems to regard this, too, as
a fixed part of the same inscrutable design. 41 Such a belief is paralleled by
the doctrine of twenty-five Buddhas or that of the ten avataras of Vijnu.
For the Jaina, all who attain mokja must also obtain omniscience (sarva-
jnatva); in this respect the Jaina arhat differs most fundamentally from his
non-omniscient Buddhist counterpart. 47 Further, all Jaina arhats are not
Tlrthailkaras; to be a Tirthankara one must have certain “abilities”, albeit
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mundane, such as the “divine sound” (divya-dhvani), and the presence of
apostles (ganadhara) who interpret that sound and propagate the teachings
contained therein. These “abilities” are not gained through yogic powers, nor
are they sought after by the Jina in his final mundane existence. Rather,
they result from certain noble resolutions and practices, 4 3 comparable to the
prapidhanas and paramitas of the bodhisattva, made by the Jina in his previ¬
ous births; these acts come to fruition upon the attainment of omniscience
(the thirteenth gunasthana). Thus, strictly speaking, the Tirthankara remains
immersed in his omniscient cognition; there is no deliberation to preach a
particular sermon or to teach a specific doctrine. And yet the teaching
automatically comes forth; the “divine sound” emanates from him and the
gana-dharas make their dramatic appearance at the moment he attains to
omniscient cognition The Jaina thus avoids the apparent contradiction
between activities of a teacher and the inactivity inherent to omniscient
cognition.
The omniscient Jina perceives the whole of reality; yet there are no
words adequate to express the universe in its totality. Therefore only an
infinitesimal portion (ananta-bhaga) of the Jina’s cognition is conveyed to
gods and men, and only a few of these will have the purity of heart (sudd-
hasaya—186) necessary to grasp it. Only through the Jina can one learn the
true doctrine, that which asserts the dual (i.e. positive and negative) nature
of reality (dvyatmaka-vastu-vada—185). The preaching of the Jina is marked
by the seal (mudra) of syadvada (187), the only means by which one can
comprehend and fully express reality with its mutually opposed characteristics
(anekanta). Thus he is called the supreme Teacher of all (ko’nyo bhaved
aptataro bhavattah—99)
The ninth chapter takes us once more to the spiritual carrier of the
nascent Jina. The poet’s description of this period in the Jina’s life is stro¬
ngly reminiscent of Mahavira’s severe austerities as described in the Acarafiga-
sutra 44 prior to his Enlightenment. The soul of the Jina is filled with tran¬
quility when he enters the holy path (margavatara--201). He fearlessly vows
to remain isolated (ekatva), totally renouncing both internal and external
attachments (nihse§itantarbahiraligah—202.) He fills his heart with compas¬
sion for all suffering beings (dlnanukampi—202). Living in accordance with
the scriptures he protects the beings of all six classes (samraksatas te....
sutrena §a<jjivanikam—203). Resolved to stay in meditation, he suffers the
scorching rays of the sun by day and sits all night in the charnel ground,
letting jackals crush his ematiated body (205). He fasts for two weeks,
or even a month (masardharoasa-ksapanani kurvan—206); thus he gradually
attains to perfect conduct and omniscience. The Jina then preaches that path
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which he himself has practised, the path which is the very essence of the
scriptures (sutrartha). Internally it consists in the destruction of passions
(antahka§aya-ksapanah—209); externally, in the resolute pursuit of right con¬
duct (bahir yathasakticaritrapakah—209). Both are necessary, for although
insight is the most important factor in bringing about salvation, it loses
efficacy in the case of one who lacks proper conduct (ahetuvan niscaranasya
bodhah—-210).
The tenth chapter opens with a solemn declaration that the poet will
praise the Jina from one standpoint, that of the purified view (stosye jinam
suddha-nayaika-drstya—226). In this suddha-dltsti, substance (dTavya) is ide¬
ntified with only one of its qualities (gunas) and with only the purest of its
modes (paryayas). The Jina’s soul is endowed with innumerable qualities or
powers (saktis), 4 r> all manifest in their pure modes. Nevertheless, the suddha-
naya prefers to identify his soul with only one of these qualities, jnana, and
only its perfect mode, the omniscient cognition (kevala-jnana). Other modes
are not unreal, but they are of no relevance to the path of salvation. The
aspirant therefore fixes his attention only on this goal, using the suddha
naya as a meditational device. In omniscient cognition, even knowledge of
the infinity of objects is of no consequence; the suddha-naya ignores this
rather incidental aspect of kevala-jnana and concentrates only on the aspect
of ‘self-experience’ (svanubhava). This must be so, for from the transcendental
(niscaya) point of view the soul knows only itself; it sees and experiences
itself alone. The poet therefore describes the Jina as being a mass of pure
consciousness (visuddha-vijnana-ghana) which seeks no end other than mani¬
festing its own blissful nature. It is blissful (anakula) because there is no
room in this cognition for the net of speculations (vikalpa-jala) which pro¬
duces such distinctions as ‘existence’ and ‘non-existence’. These qualities have
validity only in discusssing the nature of reality; for the Jina, all vikalpas
are at rest (abhavabhavadi-vikalpajalam samastam apy astamayam nayan—
232), and nothing shines forth but his manifest own-being (svabhava evolla-
sati sphutas te—232). Despite his cognition of the innumerable objects in
their infinite modes, the Jina does not deviate from his innate and unified
nature; he is compaied to a piece of ice which appears wet on all sides but
still retains its firmness (239). The unity of his character is like that of a
piece of salt, having the same flavour (ekarasa) throughout (vigahase sain-
dhavakhilyalilam—238). He has turned away from the cycle of karakas and
is free from distinctions of ‘seer’ and ’things seen’; he shines forth as pure
intuition (drg eva—243); he is ‘nothing but knowledge' (bhamatram—247).
Chapter eleven and twelve, both in Anustubb meter, continue the theme
of the suddha-naya initiated in the tenth chapter. According to this naya,
the omniscient consciousness (cit) of the Jina remains unified even when a
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plurality of objects is cognized. This claim of unity needs further examination
since the Jaina believes in the doctorine of two distinct operations (upayoga)
of consciousness, called darSana and jnana. These are enumerated in the
scriptures as two seperate qualities (gunas) each having its own adversary
ghatiya karmas, called darsanavaranlya and jnanavaraniya respectively, Darsana
is described as ‘indeterminate intuition* (nirakara upayoga) and jnana as
‘determinate knowledge* (sakara upayoga). The two operate always in succ¬
ession (krama), with darsana first, for all acts of cognition in the mundane
state. There is no unanimous opinion, however, on the manner of operation
of these two qualities during the state of an arhatship, where both have
reached perfection. Three views are prevalent, and these have generally
come to be associated with the three major sects of the Jainas,
respectively 46 .
The ^vetambra tradition (represented by Jinabhadra) 4 7 takes its stand
on the principle that two operations (upayogas) of one consciousness can¬
not take place simultaneously. It therefore maintains that darSana and
jnana must always operate in succession (krama), even in the state of omn¬
iscience. The Yapaniya tradition (now extinct but represented in the
Sanmati-tarka 4 8 of Siddhasena Divakara) maintains that the two stages of
cognition, namely the ‘indeterminate’ and the ‘determinate” have relevance
only in the mundane state, where the soul is dependent on the senses and
the mind for its partial cognition. In the case of the Jina, there is no room
for ‘indeterminate’ cognition. Therefore the Yapaniya contends that in the
state of omniscience there is ‘non-distinction’ (abheda) between darSana and
jnana. The Digambara tradition (represented by Kundakunda 4 9 , among
others) disagrees with both these positions. The ‘abheda’ position is unaccept¬
able because it violates the individuality of such guna, and such individuality
is guaranteed by the agurulaghutva. The soul attains to kevala-darSana,
perfect Intuition, at the same time that it realizes the omniscience (kevala
jnana); thus there can be no question of the former losing its identity in the
latter. The Svetambara contention that both retain their identity but operate
in succession (krama) is also not acceptable for it renders the nature of the
Jina imperfect. The Digambara argues that a perfect quality must always
operate, as there are no hindrances to interrupt its function. In the krama
theory the darsana and jnana, though perfect, will operate only alternately
thus depriving the Jina of one or the other of these two qualities at all
times. The Digambara therefore maintains that whereas in the mundane
state the darsana and jnana operate in succession, they must operate simul¬
taneously (yugapat) in the state of omniscience.
The Digambara is aware of the difficulty arising from the simultaneity
of these two mutually exclusive (indeterminate and determinate) operations.
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He seeks to resolve their incompatibility by recourse to a new understand¬
ing of the term sakara and nirakara. The obscurity of these two canonical
terms is probably responsible for the controversy that surrounds jnana
and darsana. During the post-canonical or scholastic period, when the Jaina
logicians were defending theories of cognition against other systems, the
terms darsana and jftana seem to have gained their current meanings, namely,
‘indeterminate’ and ‘determinate’, respectively. Certain Jaina writers opined
that darsana was ‘indeterminate intuition’ because it cognised the ‘universal’
(samanya), while jnana was ‘determinate knowledge’ because it cognised
the ‘particular’ (visesa).°°But this idea was found to be incompatible with
the fundamental Jaina position that an existent is both ‘universal’ and
‘particular’, and that no act of cognition could be considered valid unless
both these inseparable aspects were cognised. Darsana and jnana therefore
had to cognize both the ‘universal’ and the ‘particular* aspects. This led
such Jaina acaryas as Virasena to redefine the two cognitions. Darsana was
defined as the ‘internal’ cognition of the ‘self’, while jnana cognised ‘external’
objects. 51 The two could thus operate together freely, each having its own
sphere of actions within the same consciousness.
Amrtacandra’s affiliation with the Digambara tradition is well known;
it is further confirmed by his statement that, in the case of the Jina,
darsana and jnana operate ‘non-successively’ (aparyayena), since there is
total destruction of all that might obscure his consciousness:
“eka evopayogas te sakaretarabhedatah/
jiianadar§anarupena dvitayim gahate bhuvam//259//
samastavaranocchedan nityam eva nirargale/
aparyayena vartete drgjnapti visade tvayi//260//
The poet’s reasoning in the first part of verse 260 indicates his aware¬
ness of the controversy surrounding these two operations of the Jina’s
consciousness. But there is no clue here to his understanding of the terms
sakara and nirakara. 62 In the 23rd chapter, however, there is one passage
which appears to allude to these terms. It speaks of the ‘astonishing nature’
of the Jina’s consciousness, a consciousness which operates by way of
‘contraction’ and ‘expansion’ (cit-sankoca-vikasa-vismayakarah svabhavah—
587). There is no doubt that the words sankoca and vikasa here refer
to the darsana and jnana, respectively. Darsana is ‘contraction’ because it
is focused on the self; jnana is ‘expansion’ because it is turned towards
the infinity of external objects. The same idea is conveyed by the expres¬
sion ‘bahir-antarmukha-bhasa’ (367) and the terms ‘samanya ‘and’ visesa’
applied in the last chapter for the two operations of consciousness (cit-
samanya-vise?a-rupam-607). This interpretation agrees perfectly with the
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one attributed above to Jinasena. But the problem of ‘unity’ (ekatva) of
the Jina’s consciousness in the face of this ‘dual nature’ (dvitaya) remains
unsolved. The oft-repeated ‘unity’ is probably to be understood as spoken
from the suddha-naya, leading the aspirant towards the ‘nirvikalpa’ stage.
This is apparent from the opening portions of the twelfih chapter. The poet
hails the Jina as “anekantasalin” and speaks of the infinite powers of his
consciousness (ananta-cit-kala). This is followed by the declaration that he
will “ignore the manifold nature” and “regard him as undifferentiated kno¬
wledge” (aneko’py atimanye tvam jnanam ekam anakulam/ 277). In this
passage the word jnana stands in the place of ‘cit’ and subsumes both
darsana and jnana. A little later, in verse 286, Amrtacandra makes a similar
statement, saying that Jina’s “inner and outer light shine forth as nothing
but intuition” (drllgmatribhavad abhati bhavato’ntarbahis ca yat). This is
very significant, for it appears that the poet here wishes to reduce even
jnana, knowledge of external objects, to darSana, ‘intuition’ of the self.
This is a valid position, conforming to the doctrine of omniscience in
which the Jina, from the niscaya view point, knows only his self. One
speaks of the knowledge of external objects from the vyavahara (‘conven¬
tional’) point of view only, as Acarya Kundakunda says in the Niyamasara :
janadi passadi savvam vavaharanayena kevall bhagavam/
kevalanani janadi passadi niyamena appanam//159//
The thirteenth chapter continues with the topic of the supremacy of
darSana according to the Suddha-naya. The concepts of ‘contraction’ and
‘expansion’ of consciousness appear here under the terms ‘samhrta’ and
‘asamhrta’. The poet characterizes darsana being the quality which, lacking
all other objects, has been contracted on all sides (paravedanastamaya-
gadhasamhrta-310) and shines forth with only one object, namely the
self.
Having thus stressed the suddha-naya and having impressed the aspirant
with the true glory of the Jina, the poet returns to the task of achieving
a balance between the niscaya and vyavahara. For it must to remembered
that even the suddha-naya, however exalted, is but a naya (a single view point)
and can apprehend only one of the many aspects of the existent. Moreover,
the Jina too is subject to the law which regulates the role of external
causes in producing effects (bahiranga-hetu-niyata-vyavastha- 322), and he
cannot prevent the objects outside his knowledge from being illuminated
by his omniscience. Kundakunda’s use of the term vyavahara in the verse
quoted above does not render the knowledge of the objects unreal, nor
does it suggest any deficiency in the omniscient cognition. It is the very
nature of that cognition, like that of the sun, to illuminate the totality of
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objects, and the Jina has neither any desire to know these objects (na
paravamar§a-rasikah—314), nor any consciousness of agency (karaka) pertai¬
ning to the act of their cognition (na hi tat-prakasana-dhiya prakasate--314).
While pursuing the niscaya-naya, the aspirant must also be aware of the
dual nature of reality, comprising both vyavahara and niscaya (niScaya-
vyavahara-samhatimayi jagatsthitih—318). He should see both the unity and
multiplicity of consciousness as forming the essential nature of the self
(dvitaya-svabhavam iha tattvam atmanah-325). The chapter ends with the
poet’s call for self-realization, the state in which these manifold aspects are
effortlessly subsumed (anubhutir eva jayatad anaUkusa—325).
In the fourteenth chapter the poet views the Jina both sequentially, i. e.
considering each quality (guna) separately, and simultaneously, i. e. conside¬
ring his substance (dravya) in its unity (kramato ’kramatas ca numah-326).
Looked at from the point of particulars, the omniscience consists, for
example, of both intuition and knowledge (drg-bodhamayam), but from the
unified standpoint it is seen as pure consciousness alone (citimatram idam-326).
The chapter fashions such contrasting viewpoints into a string of riddles;
they are presented with heavy alliteration in the pleasant Totaka meter, as
the poet skillfully harmonizes the conflicting claims of diverse aspects with¬
in the same existent. But the doctrines of anekanta and syadvada have goals
beyond merely describing the nature of reality. The Jina taught them in order
to produce discrimination between self and other (vivekakrte niranayi—338).
The method is one of asserting what belongs to the self and negating that
which belongs to others; hence it is known as ‘vidhi-pratisedha-vidhi’ (338).
“The objects of knowledge do not belong to the self and yet the knower is
drawn by them ; therefore an aspirant’s soul should take itself as its
object” (svam atah kurutam visayam visayi—345). A person whose mind is
endowed with such discrimination does not take delight in externally oriented
actions (na viviktamatih kriyaya ramate—346) ; he attains to the immovable
fruition of consciousness (citipakam akampam upaiti puman 347) ; for
such one there is no rebirth (apunarbhavata), for he has forcefully uprooted
the seed of transmigration (bhava-blja-hathodharapat—347).
The vidhi-prati§edha method mentioned earlier (338) receives further
attention in the fifteenth chapter. The poet characterizes it as a weapon
(bodhastra) which has been sharpened innumerable times by the Jina during
his mundane state (nisayitam anantasah svayam—353). Vidhi and ni§edha,
i. e. the positive and negative aspects, are mutually antithetical. But when
properly balanced (ubhayam samatam upetya) through the doctrine of
syadvada, they work together for the accomplishment of the desired goal,
namely descrimination between the self and the not-self (yatate samhitam
artha-siddhaye—35 /). By vidhi is understood the own-nature (svabhava) of
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an existent, defined by its own substance (sva-dravya), own space (sva-k?etra),
own time (sva-kala) and own modes (sva-bhava). All existents are at all
times endowed with (vidhi) their own four-fold nature. They are at the
same time devoid of (prati§edha) the four-fold nature of other existents
(para-bhava). Thus both the positive and the negative aspects abide equally
and simultaneously in the same existent (samakakjataya ’vatijthate pratigedho
vidhina samaqi tatah / 358).
Although existents are well secured in their own nature and never
partake of ‘other nature’, they do not thereby become entirely independent
of each other ; there also exists the law of causation (karya-karana-vidhi),
which demands mutual assistance. “Cause” is the designation for a complex
situation ; it involves self and other, i. e. of both material (upadana) and
efficient (nimitta) causes, which operate in mutual dependence (na kila
svam ihaikakaranam . . .na para eva—365). The Jina’s being the embodiment
of knowledge is not dependent upon any other substance; similarly, the
innumerable distinctions (i. e. the reflections of the objects cognized) within
the omniscience are not inherent to it ; dual causality is thus clearly
evident in the omniscient knowledge of the Jina :
na hi bodhamayatvam anyato na ca vijnanavibhaktayah svatah/
prakatam tava deva kevale dvitayam karanam abhyudiyate//366//
The interdependence of existents, or the law of “causation”, and their
independence, or the law of ‘own-nature’, should both be seen in proper
perspective : the two laws are properly balanced when one applies to them
the conventional and absolute points of view :
vyavaharadrsa parairayah paramarthena sadatmasamsrayah/370.
In the sixteenth chapter the poet applies the twin laws of caustation
and being to the cognition of the Jina. Just as the movement of schools
of fish leaves wake in the sea (timikulam iva sagare), this entire universe
produces an infinitely great net of vikalpas in the omniscient cognition
(anantam etad yugapad udeti mahavikalpajalam—386), vikalpas with the
form “this [object] is thus” (idam evam iti). And yet, because the Jina
possesses both positive and negative aspects (vidhi-niyamadbhutasvabhavat)‘
the distinction between his self and others is never lost (svaparavibhagam
ativa gahamanah—387). This is because both objects and the knowledge of
these objects have their own space-points (sva-pradesa) as well as their own
substance, time and modes; hence there is no possibility of any defiling
mixture or confusion (sankara) between them.
As if to forestall the false conclusion that the vikalpas in the omnis-
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cient cognition are not part of its own nature (svabhava), the poet hastens
to add that the Jina undergoes these infinite transformations at every moment
by his innate power (anantabhavaih tava parinamatah svasaktya—391). This
process is always subject to the law of dependence upon both material (sva-
nimitta) and efficient (para-nimitta) causes; the objects play their proper role
as external and instrumental causes in the transformation of the cognition.
In the seventeenth chapter the poet discusses the relationship between
words, the qualification ‘syat’ (“maybe”), and the reality expressed by
them. The positive aspect (vidhi) by itself proclaims the object as established
in its own substance, space, time and modes. But this assertion is mean¬
ingless unless it simultaneously implies exclusion (nisedha) of that object from
the substance, space, time and modes of others. There is no single word
which can ever succeed by itself in expressing both these aspects simulta¬
neously. Qualifying onc-dimcnsional assertions with ‘syat’, however, renders
them expressive of actual, multi-dimensional reality. The spoken word (such
as asti, nasti, nitya, anitya, suddha, asuddha, eka, aneka, etc), itself expres¬
ses the ‘primary’ (mukhya) aspect, whether positive or negative, which is
desired by the speaker (mukhyatvam bhavati vivak§itasya). The qualification
syat imples the other aspects, which are ‘subordinate’ (gauna) insofar as
they were not expressly mentioned (gaunatvam vrajati vivak§ito na yah
syat/ 421). Thus the two positions abide in mutual compatibility and express
the referent fully.
It could be asked whether this syat produces a power that was not
present in the words or merely brings out one that was already there(417).
The Jaina answer to this question conforms to syadvada. The dual power
of words is innate to them ; no external thing can produce a power in
something else which does not already exist there. But the manifestation
(vyakti) of that dual power never occurs without the accompaniment of
the expression “maybe” (na vyaktir bhavati syadvadamantarena—418).
Chapters eighteen and nineteen continue further with the dual nature
(dvyatmakatva) of the existent and the manner in which that nature is
harmonized by the device of syadvada. The Jina is seen, from different view
points, as both substance and modes, universal and particular, eternal and
momentary, existing and non-existing, expressible and non-expressible. The
poet returns once again to his favourite theme of the upadana and nimitta
causes (443). He accepts objects as the efficient cause of omniscient know¬
ledge, but asserts that the subject-object relationship is similar to that
which obtains between an indicator (vacaka) and the thing indicated (artha).
There is no real interpenetration (na anyonyagatau tau), dependence (na
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parasrayanam), or actual mixing of one substance with another (na bhavan-
tara-sahkrantih—452). Existents are always complete in their own-beings
(nijabhavena sadiva ti§thatah —456) and are secured within the impregnable
limits of their own space-points (nijaprdesavihito vastuparigrahah svayam—
-452). All existents are endowed with mutually opposed aspects. They are
“proportionately divided” into substance, modes, etc. through the doctrine
of “maybe” (syadvadena pravibhaktatmavibhutih—450). Although divisions,
i. e. the modes (paryayas) are real, to dwell in them is to dwell in specu¬
lations of instrumentalities (karaka-cakra), speculations which cast blemish
on the splendour of the own-being (bhavanaikavibhutibharinas tava bhedo
hi kalailkakalpana/ 465). Therefore the aspirant takes note of them but
abides only in that aspect which is enduring (nirantara), which affirms only
‘beingness’ (bhavamatrata), which is the unbroken stream (avimukta-dhara),
the undifferentiated substance (dravya) itself ; he becomes aware of the
unified light of the Jina’s consciousness, free from divisions of time and
space (472).
The twentieth chapter is of special interest as it is a critique of Buddhist
doctrine, a singular honour not accorded any other darsana by our author.
We have seen how the Jaina stresses the importance of viewing reality in
its multiple aspects (aneka-anta), and how the device of ‘syat’ is employed
to fully express that reality. The Jaina characterizes the other classical
darsanas partial expositions of reality which claim to be speaking the whole
truth. This he brands as “ekanta”, one-sidedness, a term which also carries
the stigma of blind dogmatism. The Vedantic doctrine of monistic abso¬
lutism or the Buddhist doctrine of momentary dharmas are examples of
such ekanta ; the former apprehends only substance (dravya), declaring
the modes (paryayas) to be unreal, while the latter concerns itself only
with the present moment and totally excludes the ‘substance’ (dravya or
atman) which is the underlying unity of past and future states. Both doc¬
trines are mutually exclusive and must give a false (mithya) description of
reality.
The Jaina admits that there is an element of truth in both these points
of view if they are qualified by an expression like ‘maybe’ (syat), hence
asserting one view while suggesting the existence of the remaning aspects
of reality. Qualified in this manner, the Vedantic doctine can be accepted
as a ‘synthetic’ 53 or sahgraha-naya (477) and the Buddhist momentariness
as a ‘straight-thread’ 54 or rju-sutra-naya (478) ; both are valid insofar as
they represent reality as it is successively perceived. By the use of syadvada
the Jaina can not only transform the false, i. e. the absolutist doctrines
into instruments of valid knowledge (naya), but he can even play ‘devil’s
advocate’ with no apparent inconsistency :
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atattvam eva pranidhanasau§thavat
tavesa tattvapratipattaye varam/
visam vamantyo’py amrtam ksaranti yat
pade pade syatpadasamskrta girah//476.
The twentieth chapter provides a fine example of a Jaina attempt to
accord validity to the Buddhist tenet of momentariness by transforming it
into the rju-sutra-naya. The tenet can thus be accommodated with the rest
of the Jaina doctrine and can even be presented as a teaching of the Omni¬
scient Jina, who thus deserves to be called ‘Sugata’ or even ‘Tathagata’,
two time honoured epithets of Sakyamuni Buddha ! (ato gatas tvam sugatas
tathagato jinendra saksat agato’pi bhasase/ 495).
Although ksanabhaiigavada is the main tenet for ‘assimilation’, the poet
makes a broad sweep, bringing almost all shades of Buddhist doctrine under
his purview in the brief span of twenty verses. The chapter abounds in
Buddhist technical terms, e. g. niramsa-tattvamsa (478), vibhajyamana,
visirna-sancaya, bodhadhatavah (479), ksana-ksaya, niranvaya, nairatmya (481),
nirvana, antya-citksana (484), pradipa-nirvrti, eka-sunyata (485), vijnanaghana
(486) bahir-artha-nihnava (490), apoha (491), sugata, tathagata (495),
samastaSunyata (496), etc.
It hardly needs to be stated that although such an ‘assimilation’
appears to be technically possible, the whole exercise is purely poetic. The
poet's handling of the ksana-k?aya (478-483) appears reasonably satisfactory
since that position is, with qualifications, acceptable to the Jaina. But his
‘defense’ of the bahir-artha-vada is really not serious ; lacking a metaphy¬
sical basis in the Jain system for the rejection of external objects, he is
content with a metaphorical treatment, as given in verse 490. Elsewhere,
lacking even a metphor, he resorts merely to a play on words, as in his
approach to the concept of apoha (491-495). He chooses to understand apoha
as simple ‘exclusion’. This rendering serves well to describe the Jaina doc¬
trine of ‘reciprocal exclusion’ (parasparapoha—492), a doctrine leading to
the establishment both of one’s own nature (svadravya-ksetra-kala-bhava)
and that of others (para-dravya, etc.), essential to simultaneous affirmation
and negation of one and the same object. In all this Amrtacandra is not
without precedent ; even the Buddha is said to have resorted a similar
device to overcome the criticism of his opponents. When asked by a brahmin
if he was an ‘akiriyavadi’, a ‘jegucchi’, a ‘venayika’ or a ‘tapassi’, the
Buddha is reported to have said that there was indeed a way in which he
could be described by all these terms, i. e., by understanding each of them
in a sense different from what the questioner had in mind, 55 We should
probably look at these verses as a Jaina attempt to appreciate Buddhist
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doctrine in the spirit of anekanta, although hindered in its effort at assimi¬
lation by the antipodal positions of the two schools. This is no more evident
than in the last few verses (496-500) dealing with sunyavada, which correctly
portray the Jaina objection yet betray a subtle fascination with that strange
doctrine of nirvikalpa, as we hear our poet pray to his ‘tathagata’: pravesya
sunye krtinam kuru§va mam—500.
The twenty-first chapter is probably a criticism of the Nyaya-Vaise§ika
system, which regards the universal (samanya) and the particular (vise§a)
as two separate entities related to the other padarthas by means of ‘inherence’
(samavaya). For the Jaina the samanya and the vise?a constitute reality
itself and hence cannot be separated (svayam eva tad dvayam—512). What
is called universal is the substance (dravya), which ‘becomes by way of
similarity’, i. e., which is the continuity among the particulars, namely the
modes (paryayas) :
samam samanair iha bhuyate hi yat
tad eva samanyam u§anti netarat/ 513.
The same rule applies regarding non-existence (abhava). In the Jaina
system an existent is characterized by both bhava and abhava. It is bhava
from the point of view of its own being (namely, substance, space, time
and modes) and is abhava, from the point of view of the other (524).
Although of miscellaneous character, chapters XXII, XXIII and XXIV
can be considered together as they touch repeatedly upon one of the author’s
favourite themes, omniscient cognition and its incorruptibility by the impact
of the objects cognized. In the Jina all feelings have been eradicated, because
he has turned his face away from attachment to external objects (bahya-
sparsapranayavimukhat kjinasamvedanasya—526). A wondrous stream of
bliss flows within him, carrying his ‘concentrated insight’ (magnam dr§am)
even more deeply into his soul (526). It is even possible to suggest that
the objects are not perceived at all, that only the knowledge is ; for is it
not true that the ‘internalized objects’ are nothing but transformations with¬
in and of the knowledge ? And yet the Jina’s teaching does not consist in
negating the reality of the objective universe (yan netrtvam kimapi na hi
tal lokadrstam pramarsti/ 536). He need not negate the objects, for there
is no fear either of their entering into or making actual contact with the
soul. This is because all existents have mutual boundaries which are innate
and fixed ; they never fall away from their nature (537). The Jina can in
no way be contaminated by his cognitions: visvad bhinnah snapaya bhagavan
sankaras te kutah syat/ 537. He abides forever deep in the boundless
mass of innate knowledge. Because of the absence of delusion he will never
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again have the notion of agency (kartrbhavo na bhuyah). Even if it is
alleged that knowing involves agency, what can the Jina ‘do’ other than
know : jnanad anyat kim iha kuru§e (539) ? Cognitions are not able to
move the Jina away from the unified consciousness of his self (suddhajnana-
svarasamayatam na kjamante pramarjtum/ 542). The aspirant should cast
out all vitiated transformations of the soul until there shines the light of
omniscience, the only thing which cannot be removed :
pltam pltam vamatu sukrtl nityam atyantam etat
tavad yavaj jvalati vamanagocaro jyotir antah/ 549.
Only then is the firm knot of passions totally dissolved, (granthir gaglhas
tada praviliyate—558), and upon this dissolution the cognition exists only as
Knower ; it is neither a ‘doer’ nor an ‘enjoyer’ (tava param idam jnatr
jnanam na kartr na bhoktr ca), but merely Being itself (tat tad eva), and
its apparent ‘enjoyment’ is nothing but self-realization (anubhavah svayam-
-560). Let the aspirant therefore think deeply upon the Lord Jina, who is
nothing but that very substance of the consciousness (citidravye jinendre
majjamah—576) which is on every side endowed with shining glory, touching
the entire universe (visvasprsi), glowing with the power of its innate light
(sahaja-prakasa).
The twenty-fifth and final chapter deals with karma-jnana-samuccaya
(615), the integration of action and knowledge, which would appear to be the
heart of Jaina teaching. The poet, as usual, begins with the importance of
knowledge. There is, he says, some subtle thing (i.e. the bond of attachment)
that obscures the true nature of the Jina from the seeker (602). Ignorant
persons indulge in ever more severe activities (canijah kriya<jambarah) but fail
to perceive the truth. As to those who dissolve the knot of subtle attachment
and devote themselves to restraints (samyama), they obtain the inner light
(antarmahah) and secure their own natural state (te vindanti. .sahajavastham
—603). Great effort should therefore be made to control the totality of
desires, for there is no release for the yogin who undertakes merely the
restraint of‘vibrations’ (yogas) but remains bound by inner attachments (612).
Activity pertaining to perfect conduct must, however, remain the sole
refuge (karmaiva tavad gatih—613) until one has attained release from
internal bonds ; thereafter, as in the case of an arhat, these activities
are involuntary and have no further goal (613). As to those who, deluded
by the mere touch of an occasional glimpse of self-realization, think they
can dispense with the actions pertaining to pure conduct and cease to be
vigilant, they will surely fall away from their asceticism (sramanyad) and
injure themselves again (te yanti himsam punah—615). But those who are at
all times firmly secure in “sharp awareness” of the self and behave with
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equanimity towards all (sarvatra santah samah) will reside in their own
selves (svam adhyasate), which are filled with both intution and knowlege
(617). The aspirant, knowing the importance of both knowledge and action,
applies himself to the entire field of scriptural knowledge (sruta-jnana) with
great resolution, grasps fully the nature of the soul, and remains secured
in the restraints which lead to perfectly pure conduct. Dispelling darkness,
he destroys the bondage of the karmas. Such a soul, touching his own
reality (svatattvam sprsan), i. e. the self, attains to the domain of omnis¬
cient knowledge which illuminates the whole universe ; only then does he
come to rest :
visvodbhasivisalakevalamahim akramya visramyati/ 618.
Laghutattvasphota and the Samavasara-kalasa :
The Laghutattvasphota is thus a work dedicated to cultivation of the
suddha or the niscaya (“non-conventional”) viewpoint in order to attain
undifferentiated consciousness (nirvikalpa-upayoga), the goal of the Jaina
aspirant. It can therefore be considered a continuation of the Samayasara-
•kala§a, to which it bears close resemblance in both vocabulary and spirit.
Two of its verses (50 and 6241 are identical with the Samayasara-kalaia
(270 and 141) and numerous verses in both works have the word pasu for
the absolutist (ekantavadin). In addition, there are many passages of varying
length in the Laghutattvasphota which can be placed side by side with portions
of the Samayasdra-kalasa.** Both employ common similies, such as the
mass of salt and its flavour (238) or the white-wash and the wall (378),
to illustrate the relationship between internal and external divisions, respe¬
ctively. What is even more remarkable is the frequency of occurance in both
works of such terms as anakula, anubhava, uddama, uddhata, ghasmara,
cakacakayita, tankotkirna, nirbhara, dvitayata, santamahas, santarasa,
samarasa etc. ; a certain amount of uniformity in style and expression
is undeniable. These parallels and resemblansce indicate the possibility
that Amrtacandra composed the Laghutattvasphota after completing
both the Atmakhyati - flka (of which the Samayasara-kalasa is only a
part) and his other known works. Of these, the Tattvdrthasara is most
certainly the earliest, being merely a summary in verse of the aphorisms
of the Tattvdrthasutra. The Purusarthasiddhyupaya, a brief text of 226 verses,
appears to be his next work. Although it is a sravakacara (Lawbook for
the laity), in which the vyavahara-naya is more relevant, this work fore¬
shadows the author’s predilection for the niscaya-naya. 5 7 His commentaries
on the Pahcastikaya, Pravacanasara and Samayasdra, three authoritative
works written by Kundakunda primarily for the ascetic Order, probably
followed. To the author of the Purusarthasiddhyupaya, these three works
must have been a natural choice, especially since he was attracted by the
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mysteries of tlie suddha-naya and its usefulness in meditative practices
leading to instantaneous self-experience. The first two commentaries are
mostly in prose and seek merely to elucidate the teaching in the vigorous
and pedantic style characteristic of our author. There are 21 verses in the
Pravacanasara-fika, but Amrtacandra’s poetical eloquence finds real expression
only in the commentary on the Samayasara. This commentary has a total of
278 verses, appearing at the culmination of each section and hence called
“pinnacle” (kalasa) 58 verses. Since kalasa also means “pitcher”, its use here
may imply the purificatory purpose of the verses. Being a part of the
commentary the kalasa verses must follow the scheme laid out by Kunda-
kunda, and to that extent the poet’s freedom in dealinag with his subject
matter is inhibited. The Laghutattvasphota may be considered Amrtacandra’s
last work, independent and original, devised on an ambitiously large scale
equal to his talents, an overflow of the spiritual vision and poetical expression
seen in the Samayasara-kalasa
As seen above in our brief summary of the contents, the author has carried
over almost all the major topics of the Atmakhydti-fika into the Laghutattva-
sphofa. Suddha-naya, jnana-darsana, agurulaghutva, svabhava-vibhava-para-
bhava-viveka, upadana-nimitta-viveka, jnayakabhava, karma-jnana-samuccaya
and syadvada are some of the favourite concepts of our author; he returns to
them again and again in his quest for a solid basis upon which to erect the
super-structure of realization (anubhava) of the undifferentiated cognition.
Unfortunately, this is a structure liable to be shaken by the multitude of
the nayas, a harsh legacy of the doctrine of syadvada. Our author is keenly
aware of the difficulty of a Jaina who, advocating the Suddha-naya, is liable
to be mistaken fora monist Vedantin or an eternalist Samkhya. 59 But he
realizes that the doctrines of anekanta and syadvada are means to an end
and must not be allowed to become an ‘obsession’ (durasa—ko’ nekantadur-
asaya tava vibho bhindyat svabhavam sudhih/581) which is detrimental to
the true goal. They are taught primarily to instruct the ignorant, to correct
his biases and help him grasp the multi-dimensional existent; in this way
he may perceive for himself the distinction between the self and the non¬
self. Having achieved this discriminatory vision (bheda-vijnana) the aspirant
must free himsalf from the tangle of the nayas, not because they are no
longer real but because they are not relevant and in fact hinder attainment
of undifferentiated cognition. Transcendence of the nayas must of course be
gradual, taking the aspirant step by step on, but at the same time away
from, the ‘prescribed’ path. In this process the boundaries of what is generally
called vyavahara (the ‘conventional’) and nis'eaya (the ‘non-conventional’)
must also change; “that which is to be followed” (upadeya) is constantly
relegated to the status of “that which is to be abandoned” (heya) until all
dualities in consciousness are trancended in Omniscient cognition. The Jaina
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has no deity towards which he can gravitate for this purpose; he must there¬
fore find within himself a support to which he can adhere, a support which
is not abandoned even in the state of total isolation (kaivalya). The Jaina
acaryas, notably Kundakunda and Amrtacandra, have found this support in
what they style the suddha-jnayaka-bhava, ‘the state of pure awareness’, a state
which a bides forever and endures through the vicissitudes of cognized objects
(vikalpa) and karma-produced psychological states (samkalpa). The yogin
must “watch” this state of awareness with extreme diligence and mindfulness;
thus he will prevent its being affected by both vikalpas and samkalpas, for
he will never lose sight of the fact that these are distinct and separate from
awareness. The objects cognized (jneya) and the psychological states experi¬
enced (bhogya or vedya) owe their existence, partially or wholly, to the
non-soul. Their existence cannot be denied, but their identity with the soul
is permissible only from the vyavahara (‘conventional’) viewpoint. The aspir¬
ant is therefore asked to reject this vyavahara and to remain secured in
‘mere awareness’ (jnayakamatra-bhava) by adhering to the niscaya (‘non-
conventional’) naya, the standpoint which perceives the soul as totally isolated
from these beginningless but adventitious accretions. Here even the conside¬
rations of the syadvada, valid for discussing the nature of reality, are set
aside; for as the poet states in the Samaysara-kalasa, “only those who
abandon partiality for a naya and remain constantly secured in their own-
nature, whose hearts have been pacified through breaking free from the net
of vikalpas, only they will drink this ambrosia of immortality” :
ya eva muktva nayapaksapatam svarupagupta nivasanti nityam/
vikalpajalacyutasantacittas ta eva saksad amrtam pibanti //69//
Amftacandra as a devotee :
We will conclude this survey with a brief note on Amrtacandra as he
reveals himself through the verses of the Laghutattvasphoja. Being a stotra
and an independent composition, the work reflects the personality of our
author to an extent not found in his other works. One might think of this
learned Acarya, so confident of his poetical talents and of his scholarship and
so dedicated to the path of knowledge (jnana-marga), as being austere and
cold. But the concluding verses of the chapters of the Laghutattvasphota portray
a devout soul constantly seeking the company of the Jina, reaffirming with
deep humility his resolve to attain supreme enlightenment. In one place he
says that he is “dried up by austerities” (tapovisositam-125) and begs the Jina
to kindle him with the overwhelming splendour of his light (prabho mam
jvalayasva tejasa—125). Continuing the same metaphor, he implores the Jina
to enter into him “like a blazing fire forcefully infusing an iron ball” (visann
ayahpin^am ivagnir utkatah—150). He is intensely aware of his shortcomings
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and deplores bis own dullness (ja^ima mamaiva sah—150) blaming it for
his failure. He is thirsty (pipasita) for that bliss which dawned upon the
nascent Jina when he had entered the path of liberation (margavatara-rasa),
and begs the Jina to favour him also with that experience (asmakam eka-
kalayapi kuru prasadam—51). He wants the Jina to throw open the hidden
treasure of his heart and illuminate it in such a way that he too may become
an omniscient being (bhavami kila sarvamayo’ ham eva—75). Helpless, he
has wandered countless times through the cycle of transmigration; but now,
he ardently takes refuge “beneath the cloak of the consciousness of the Jina”
(lagamy ayam deva balac cidancale), for, the Jina “rests in his own abode”
(svadhamni visrantividhayinas tava—151). He says fondly that the Lord,
also full of affection (ativatsalah), showered the ambrosia of wisdom upon
him alone out of the whole world (prahaya visvam.. .mama.praksar-
itah—154). But how much can he, a person of limited awareness (abodhadu-
rbalah), possibly drink of that ambrosia? (k$ameta patum kiyad Isa madrsah-
-154). Still he does not despair; he is aware of the fact that by partaking
of even a bit of wisdom his health has been restored; he must now fully
encompass the entire teaching (mamaiva peyah sakalo bhavan api—155).
And of course this teaching consists of seeing the true nature of the Jina,
which is also the true nature of the self and can be seen only through the
suddha-naya. He will therefore develop this vision (stosye jinam suddhanayaika-
drstya—226) and will perceive the Jina, who is nothing but a mass of pure
consciousness on all sides (visuddha-vijnanaghanam samantat—226). Like a
lamp-wick pervaded by fire his entire self has been pervaded by meditation
on the nature of the Jina; now there can be no doubt that he too will par¬
take of this nature (275). His self is always fixed on the Jina (nityam
yuktatmano mama); “may ever-new experiences of you”, he prays, “flash forth
within me in an unbroken series” (sphurantv asrantam ardrardras tavamur
anubhutayah—3G0). Though progress is slow, even his small contact with
the pure consciousness has rendered the passions ineffectual (tava deva
cidancala-lagnam api glapayanti kasayamalani na mam/350). Like a child
enjoying the flavour of sugarcane (rasayan bala iveksukarnikam) his inner
heart is captivated by the sweetness of experiencing the Jina. He savors this
ambrosia day and night but is still not satisfied (na hi trptim upety ayam
jano bahu-madhurya-hrtantarasayah-350). He is immersed in an upwelling
flood of the flavour of selfrealization (svarasaplava esa ucchalan parito mam
vrudito karisyati 374). He has kept himself awake and is confident that, by
virtue of taking refuge in the Jina, the night of his delusion has passed
(virata mama mohayamini tava padabjagatasya jagratah-375), He is subdued
by his experience and confides that he is an ardent devotee: “May the Lord
lift me upward and hold me in his lap” (krpaya parivartya bhaktikam
bhagavan krotfagatam vidhehi mam 375).
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These are the words of an Acarya who is both a poet and an advocate
of the niscaya-uaya, and should be understood accordingly. The Jina is no
Deity dispensing salvation by ‘grace’; rather he is the embodiment of pure
and undifferentiated consciousness (citidravye jinendre majjamah—576), the
living example for an aspirant who can achieve the same state through insight
and exertion. A Jaina has only one support and that is his own self. As
our author says; ‘Constantly drinking the ambrosia of your wisdom, and
holding intact my internal and external controls, I shall certainly, by my own
efforts (svayam), become like you. For what is there that cannot be achieved
by those who have accepted the vows of self-control?”:
anaratam bodharasayanam pibann-
akhanditantarbahirangasamyamah/
dhruvam bhavisyami samah svayam tvaya
na sadhyate kim hi grhitasamyamaih//l 56//
Acknowledgements :
In approaching this text, i have benefited greatly from the works of
three outstanding scholars : Studies in Jaina Philosophy, by Professor N. Tatia;
Jaina-tattva-mimartisa, in Hindi, by Pandit Phoolachandra Siddhantashastri;
and the Marathi translation of Samayasara by my esteemed friend. Pandit
Dhanyakumara Bhore.
Translation of a work such as this one is not easy, particularly with
regard to the many “riddle” verses which it includes. Confronted with these
difficulties, I sought assistance from Brahmacari Shri Manikachandra Chaware
of the Mahavira Brahmacaryasrama, Karanja, a lifelong student of Amftaca-
ndra Suri; he very graciously obtained a Hindi expository commentary on
the work by Pandit Pannalalji Sahityacharya. I have made extensive use of
this commentary, without which many of the problems posed by the technical
nature of Amrtacandra Suri’s language would have been insoluble.
For those well acquainted with Jaina doctrine, a completely literal trans¬
lation might be adequate, but such a translation seems unsuitable for a
more general audience. 1 have received invaluable aid from Joseph Clack, a
graduate student in Buddhist Studies at the University of California, Berkeley,
in attempting to produce an English version that would closely retain the
meaning of the original text and yet be intelligible to the Western reader.
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Finally, I wish to express my deep gratitude to Dr. A. N. Upadhye,
Professor of Jainology at the University of Mysore, and to Pandit Dalsukhbhai
Malvania, Director of the L. D. Institute of Indology, Ahmedabad, for
their constant encouragement and support
Padmanabh S. Jaini
Vira-nirvana-dina University of California
Vira-nirvana-samvat 2500. Berkeley, U. S. A.
13/11/1974
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Notes:
1) Samayasara, Prakrit text with English translation by A. Chakravarti,
Bharatiya Jnanapitha, Banaras, 1950; Prakrit text, and the Atmakhyati-
(ika of Amrtacandra Suri with a Marathi translation by D. H. Bhore,
Shri Mahavira Jnanopasana Samiti, Karanja, 1968. There also exists a
separate edition of the Samayasara kalaia, with Hindi translation, by
Phoolchandra Siddhantashastri, Songadh, 1966.
2) Tattvarthasara, text with Hindi translation by Pannalal Sahityacharya,
Shri Ganeshprasad Varni Granthamala, Banaras, 1970.
3) Purusarthasiddhyupaya, text with English translation by Ajita Prasad, The
Sacred Books of the Jainas, Vol. IV, 1933.
4) Pahcastikdyasahgrahah, Prakrit text with the Samayadlpikatlka, Digam-
bara Jain Svadhyaya Mandir Trust, Songadh, 1953.
5) Pravacanasara, Prakrit text with the Tattvadlpikd of Amrtacandra and the
Tatparyavrtti-fikd of Jayasena, edited by A. N. Upadhye, Rajacandra
Jain Shastramala, Agas, 1964.
6) “sakti-bhanita” corresponds to “sakti-samsucita”, an expression appearing
in the colophons of Amrtacandra’s commentaries on the Paiicastikaya
and the Samayasara:
svaSaktisamsucitavastutattvair
vyakhya kfteyam samayasya sabdaih/
7) iti srimad Amrtacandrasurinam krtih piirufarthasiddhyupayo ’para nama
Jinapravacanarahasyakosah samaptah/ (p. 85).
8) Dramas, for instance, are conspicuously absent in the vast Jaina litera¬
ture, which consists mainly of Puranas and Kavyas. This is also true
of the Buddhists, who have contributed even less in the field of Puranas.
9) The following verse lists six miracles that attend a Jina :
asokavrksah surapuspavrstir divyadhvaniS camarabhasanam ca/
bhaman^alam dundubhir atapatram $at pratiharyani jinesvaranam//
Nityamaimiitika-pdthdvali, Karanja.
Bat these are not considered the true marks of a Jina:
devagamanabhoyanacamaradivibhutayah/
mayavisv api dr§yante natas tvam asi no mahan//
Apta-mlmdrpsa of Samantabhadra.
10) For the complete text of the Dvatrirfisika (only 21 are extant) see
Siddhasena's Nyayavatara and Other Works, edited by A. N. Upadhye,
Jaina Sahitya Vikasa Mandala, Bombay, 1971 (pp. ill-169).
11) For the text of the Svayambhu stotra see Nitya-naimittikapdthdvall, pp.
19-44, Shri Kamkubai Pathya-pustakamala, Karanja, 1956.
12) Compare, for instance, the following lines from the Svayambhu-stotra:
svayambhuva bhutahitena bhutale (1), yatas ca §e§e$u mate?u nasti
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sarvakriyakarakatattvasiddhih (21), bahyam tapoduScaram acarams
tvam adhyatmikasya tapasah paribrmhanartham (83), with these
from the Laghutattvaspho\a : svayambhuvam maha ihocchalad accham
I<je (1), so ’yam tavollasati karakacakracarca (5), tapobhir adhyatmavi-
Suddhivardhanaih prasahya karmani bharena pavayan (130).
13) See Jaina Yoga by R. Williams, London Oriental Series, Volume 14,
p. 195.
14) Dharmakirti uses the word ‘pasu’ for the Samkhya in a similar
context :
vinjanasaktisambandhad i§tam cet sarvavastunah/etat Samkhyapasoh
ko’nyah salajjo vaktum ih'dte j jPramdnavarttika, I, 167.
15) For other references see Pandit Mahendrakumar Nyayacarya’s Introduc¬
tion to his edition of the Nyayakumudacandra, p. 53.
16) See Laghutattvasphofa verses 28, 36, 37, 38, 44, 45, 80, 312, 611 and 612.
17) We quote the relevant passages for comparison with our text :
parito jnanarn pasoh sidati (248), pasur iva svacchandam aca§tate (249)
jneyakaravUlrnasaktir abhitas trutyan pasur nasyati (250), ekakaraciki-
rsaya sphutam api jnanarn pasur necchati (251), svadravyanavalokanena
paritah sunyah pasur nasyati (252), svadravyabhramatah paSuh kila para-
dravyesu visramyati (253), sidaty eva bahih patantam abhitah pa^jan
pumamsam pusuh (254), tucchibhuya pasuh pranai^yati cidakaran saha-
rthair varaan (255), sidaty eva na kincanapi kalayann atyantatucchal?
pasuh (256), jneyalambanamanasena manasa bhramyan pasur nasyati
(257), nasyaty eva pasuh svabhavamahimanyekantaniscetanah (258), sar-
vatrapy anivarito gatabhayah svairam pasuh kriijati (259), nirjnanat
k§anabhangasaitgapatitah prayah pasur nasyati (260), vancchaty ucchala-
dacchacitparinater bhinnam pasuh kincana (261) [Syadvadadhikara,
Atmakhydti-fika].
18) On the doctrine of gunasthanas see Adhydtmika Vikdsakrama ( gunasth-
ana) by Pandit Sukhlalji Sanghavi, Ahmedabad 1929; Studies in Jaina
Philosophy by Nathmal Tatia, pp. 268-280, Jaina Cultural Research
Society, Banaras, 1951.
19) On the ritual of samayika see Jaina Yoga by R. Williams, pp, 131-139.
Also my article ‘Samayika : A Jain path of purification’ in the Problems
of Defilements in Oriental Religions, Tokyo 1975.
20) The validity of ‘niscaya’ versus ‘vyavahara’ has provoked a great deal
of controversy within the community of Digambara Jainas from the
time of Acarya Kundakunda; a formal debate among prominent Jaina
scholars aiming to settle this controversy took place as recently as 1967.
The proceedings of this debate are given in two volumes entitled
Jaipur (Khaniyd ) Tattvacarca, Shri Todarmal Granthamala, pushpa 2
and 3, Jaipur, 1967.
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21) The use of the terms puruja and prakrti for the jiva and karman in¬
dicates a certain Samkhya influence on the Jaina writers. It must be
pointed out, however, that the term ‘prakfti’ is also a Jaina technical
term used for ‘types’ of karmic matter. For details see Tatia : Studies
in Jaina Philosophy, pp. 220-260
22) Amrtacandra applies the Suddhopayogah in the following manner : yo
hi namayam paradravyasamyogakaranatvenopanyasto’ suddha upayogah
sa khalu mandativrodayadasaviSraataparadravyanuvrttitantratvad eva
pravartate na punar anyasmat/tato’ham esa sarvasminn eva paradravye
madhyastho bhavami/ evana bhavamS caham paradravyanuvrttitantratv-
abhavat SubhenaSubhena va Suddhopayogcna nirmukto bhutva kevalasv-
adravyanuvfttiparigrahat prasiddhasuddhopayoga upayogatmanatmany
eva nityam nifcalam upayunjams ti$thami/ e?a me paradravyasamyoga-
karapavinasabhyasah/ Pravacanasara-fika, ii, 67.
23) yena prakarena rupadirahito rupini dravyani tadgunams ca pa^yatijanati
ca, tenaiva prakarena rupadirahito rupibhih karmapudgalaih kila badh-
yate/ anyatha katham amurto pasyati janati cety atrapi paryanuyogas-
yanivaryatvat/. .atmano nirupatvena sparsaSunyatvan na karmapudgalaih
sahasti sambandhah, ekavagahabhavasthitakarmapudgalanimittopayogad-
hiru^haragadve§adibhavasambandhah karmapudgalabandhavyavaharasad-
hakas tv asty eva/ ibid., ii,82.
24) “savve vi puggala khalu kamaso bhuttujjhiya ya jivena/
asaim apaiptakhutto puggalapariyattasamsare//”
Quoted in the SarvUrthasiddhi, ii,10. (Bharatiya Jnanapitha Praka-
shana, Banaras, 1971).
25) Tattvdrthasutra, v, 31.
26) Tattvdrthasutra, v, 30.
27) Tattvdrthasutra, v. 38.
28) gatisthityupagrahau dharmadharmayor upakarah/akasasyavagahah/sarlr-
avanmanahpranapanah pudgalanam/ sukhaduhkhajlvitamarnopagraha^ ca
/parasparopagraho jlvanam/ vartanaparinamakriyah paratvaparatve ca
kalasya/ Tattvdrthasutra, v, 17—22. For a further elucidation on these
‘upakaras’ see Phoolchandra Siddhantashastri’s Jaina-tattva-mimdtpsd,
(chapter iv), Benaras, I960.
29) bahir-antah-para§ ceti tridhatma sarvadehi§u/ upeyat tatra paramam
madhyopayad bahis tyajet//4//
Samadhi-sataka of Pujyapada, ed. R. N. Shah, 1938.
Also see Tatia : Studies in Jaina Philosophy, p. 281.
30) jivassa natthi vanno na vi gandho navi raso navi ya phaso/ navi ruvam
na sariram navi santhanam na samhananam//50// jivassa natthi rago
navi doso peva vijjade moho/no paccaya na kammam nokammam cavi
se natthi//50// jivassa natthi vaggo na vaggana neva phadijaya kei/ no
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ajjhappatthana neva ya anubhayathanani//51//_ no thidibandhatt-
hana jivassa na samkilesathana va/ neva visohitthana no samjamaladdhi-
thana va//54// neva ya jlvatthana na gunatthana ya atthi jivassa/ jena
du ede savve puggaladavvassa parinama//55// Samayasara of Kunda-
kunda.
31) For details on the operation of these ‘karanas’ see Tatia : Studies in
Jaina Philosophy, pp. 269 ff.
32) Ibid. pp. 283-293.
33) raitgasya darsayitva nivartate nartaki yatha nrtyat/
purusasya tathatmanam prakasya vinivartate prakrtih//
Isvarakrsna’s Saipkhyakarika, 59.
34) For details see Tatia, p. 280.
35) tadanantaram urdhvam gacchaty a. lokantat/ purvaprayogad asailgatvad
bandhacchedat tathagatiparinamac ca/ aviddhakulalacakravad vyapagata-
lepalabuvad eran^abijavad agnisikhavacca / Tattvarthasutra, x, 5-7.
36) See Syddvadamanjarl of Mallijena, verse ix, and A. B. Dhruva’s copious
notes on the problem of ‘vibhutva’ in his edition, Bombay Sanskrit
and Prakrit Series, No. LXXIII, 1933.
37) Amrtacandra is aware of this problem and makes the following obser¬
vations in the Tattvarthasara :
alpak§etre tu siddhanam anantanain prasajyate/parasparaparodho’pi nava-
gahana5aktitah//nanadlpaprakase?u murtimatsv api df§yate/na virodhah
prade^e’lpe hantamurte§u kim punah// akarabhavato'bhavo na ca tasya
prasajyate/ anantaraparityaktasarirakaradharinah// sariranuvidhayitve tat
tadabhavad visarparnam/ lokakasapramanasya - tavan nakaranatvatah//
§aravacandra§aladidravyava$tabhayogatah/alpo mahami ca dipasya pra-
kaso jayate yatha,//samhare ca visarpe ca tathatmanatmayogatah/
tad abhavat tu muktasya na samharavisarpane//
Tattvarthasara Y1II 13-18
38) There is a popular tradition that Acarya Kundakunda had by his yogic
powers paid a visit to the holy assembly (samavasarana) of Tlrthankara
Simandhara in the Videha land. See Upadhye’s Introduction to the
Pravacanasara pp. 5—8.
39) KleSakarmavipakaSayair aparamf?tah puru?avise$a isvarah/ tatra niratisa-
yam sarvajiiabijam/ purve§am api guruh kalenanavacchedat/ Patanjala-
yogasutra, i, 24—26.
40) tasman na badhyate’ sau na mucyate napi saipsarati ka^cit/ samsarati
badhyate mucyate ca nanasraya prakrtih//
Sarpkhyakarika 62.
41) Somadeva Sfiri makes the following comments on the problem of the
tlrtha and the Tirthaflkara : ....bhavatam samaye kila manujah sann
apto bhavati tasya captatativa durghata samprati samjatajanavad, bha-
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vatu va, tathapi manu?yasyabhila$itatattvavabodho na svatas tatha dar-
sanabhavat/ paras cet ko’ sau parah? tirthakaro’nyo va? tirthakaras cet
tatrapy evam paryanuyoge prakrtam anubandhe / tasmad anavastha/
.... tathaptenaikena bliavitavyam/ na hy aptanam itarapranivad ganah
samasti, sambhave va caturvimsatir iti niyamah kautuskatah....
tattvabhavanayodbhutam janmantarasamutthaya/
hitahitavivekaya yasya jnanatrayam param//79//
dr?tadr§tam avaity artham rupavantam atMvadheh/
Sruteh srutisamaSreyam kvasau param apek?atam//80//
sargavasthitisamharagr4mavar§atu§aravat/
anadyanantabhavo’yam aptasrutasania^rayah//83//
niyatam na bahutvam cet katham ete tathavidhah/
tithitaragrhambodhibhubhrtprabhrtayo raatah//84//
Yasastilakacampu, chapter 6.
42) See ray articles : ‘The Concept of Arhat’, Acarya Shri Vijayavallabha-
suri Smarakagrantha, Bombay 1956; ‘On the omniscience (sarvajnatva) of
Mahavlra and the Buddha’, Buddhist Studies in Honour of I. B. Horner,
pp. 72—90, (Reidel Pub. Co.) Holland, 1975.
43) Sixteen conditions are listed for the ‘influx’ of that karma by which
the status of Tirthaiikara is attained : darSanaviSuddhir vinayasampan-
nata sllavrate$v anaticaro ‘bhiksijajnanopayogasamvegau Saktitas tyagata-
pasl sadhusamadhir vaiyavrtyakaranara arhadacaryabahuSrutapravacana-
bhaktir avasyakaparihanir margaprabhavana pravacanavatsalatvam iti
tirthakaratvasya/ Tattvdrthasiitra, vi, 24. tany etani ?odasakaranani
samyagbhavitaui vyastani ca tlrthakaranamakarmasravakaranani pratye-
tavyani/ Sarvarthasiddhi, vi, 24.
44) See Jaina Sutras, (tr, Hermann Jacobi) Part i, pp. 79—88, Sacred Books
of the East, vol. XXII.
45) Amrtacandra enumerates 47 Saktis in the SarvaviSuddhajnana chapter of
the Atmakhyati-fika.
46) For a detailed study of this controversy see Tatia’s Studies in Jaina
Philosophy, pp. 70—80; Mohan Lai Mehta’s Outlines of Jaina Philoso¬
phy, pp. 48—52; Pandit Kailashcandra Shastri’s Jaina Nydya (in Hindi),
pp 147—152, Bharatiya Jnanapitha, Benaras, 1966.
47) ViSesavasyaka-bhasya, vv. 3089-3135.
48) Sanmati-tarka, ii, 30—33. (Ny ay avatar a and Other Works, p, 180). See
Dr. Upadhye’s Introduction to this work regarding the affiliation of
Siddhasena Divakara with the Yapaniya sect.
49) jugavara vattai nanam kevalananissa damsanam ca taha/
dinayarapayasatapam jaha vattai taha muneyavvaip//
Kundakunda’s Niyamasara, 160.
50) tarke mukhyavfttya parasamayavyakhyanam/ tatra yada ko’pi parasamayl
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pfcchati Jainagame dar^anani jnanam ce’ti gunadvayam jivasya kathyate
tat katham ghatata iti,... te§am pratityarthamsthulavyakhyanena bahi-
rvi§aye yet samanyaparicchedanam tasya sattavalokana-darSana-samjna..
siddhante punah.. suksmavyakhyane.. atmagrahakam darsanam vyakhya-
tam iti.. Brahmadeva’s Vrtti on the Dravyasahgraha, p. 44. (See note
46).
51) samanya-vise§atmaka-bahyarthagrahanam jnanam, tadStmakasvarupagra-
hanaip darsanam iti siddham/ Dhavala on Safthantfagama, I. i. 4. (see
note 46).
52) Cf. anakaropayogamayi df3i£aktih/ sakaropayogamayl jnanasaktih/
Atmakhyati-fikS, (sarvavisuddhajnanadhikara).
53) svajatyavirodhenaikadhyam upanlya paryayan akrantabhedan avisesena
samastagrahanat saligrahah/ Sarvarthasiddhi, i, 33.
54) rjum pragunam sutrayati tantrayatiti rjusutrah/ purvaparams trikalavi§a-
yan atiSayya vartamanakalavi§ayan adatte, atitanagatayor vinastanutpan-
natvena vyavaharabhavat/ tacca vartamanam samayamatram/ tadvisaya-
paryayamatragrahyam rjusutrah/ nanu samvyavaharalopaprasanga iti cet,
na; asya nayasya vi$ayamatrapradar§anam kriyate/ sarvanayasamuhasad-
hyo hi lokasamvyavaharah/ Sarvarthasiddhi , i, 33.
55) “arasarupo. .nibbhogo.. akiriyavado.ucchedavado—jegucchi.vena-
yiko. .tapassl. .appagabbho. .bhavam Gotamo” ti? “atthi khv’esa, brahm-
ana, paiiyayo yena mam pariyayena samma vadamano vadeyya—
‘arasarupo. pe. .apagabbho samano Gotamo’ ti,..no ca kho yam tvam
sandhaya vadesi'’. (abridged) P&rajika, 1, i.
The
following passages may be compared
•
Laghutattvasphofa
Samayasara-kalato
(a)
asy eva ciccakacakayitacan-
(a)
jivah svayam tu caitanyam
cur uccaih/ 2.
uccais cakacakayate/ 41.
(b)
advaitam eva mahayami/ 14.
(b)
bhati na dvaitam eva / 9.
0)
ekam kramakramavivartivi-
(c)
evam kramakramavivartivi-
vartaguptam/ 34.
citracitram/ 264.
(d)
tivrais tapobhir abhitas ta
(d)
kl%antam svayam eva
ime ramantam/ 41.
du§karataraih/ 142.
(e)
prauqlhaprakasarabhasarpi-
(e)
suddhaprakasabharanirbhar-
tasuprabhatam/ 47.
asuprabhatah/ 268.
(0
nityoditaikamahimanyudite
(0
suddhasvabhavamahimany-
tvayiti/ 49.
udite tvayiti/ 269.
(8)
sucaritasitasamvidastra-
(g)
prajnacchetri siteyam.. ..
patat/ 379.
patita savadhanaih/ 181.
(h)
nirbhago’pi prasabham abhi-
(h)
sadyah prana^yati naye
tah khanqlyase tvam nayo-
ksanakban^vamanah/
ghaih/ 529.
270.
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(i) jfianad anyat kim iha kuru§e (i) j&anin bhunk§va.. nSstiha
nirvisanko ramasva/ 539. bandhas tava/ 150.
Cj) tyajasi na manak tarikot- (j) taitkotkirnaprakatamahima
kirnam.. cidekatam/ 566. spQrjati jnanapunjah/ 193.
(k) vyaktis cet parivartate kira (k) ajnanam na kadacanapi hi
anaya jnanasya najnanata/ bhavet jnanam bhavat san-
620. tatam/ 150.
57) niscayatn iha bhutartham vyavaharam varnayanty abhutartham/
bhutarthabodhavimukhah prayah sarvo’pi saipsarah//5//
abudhasya bodhanarthaip muni^vard de^ayanty abhutartham/
vyavaharam eva kevalam avaiti yas tasya desana nasti//6//
58) None of Amftacandra’s works refer directly to any other composition.
Could the following verse be an allusion to his Samayasara-kala§a c ! :
3amarasa-kala£avali-pravahaih
kramavitataih paritas tava.i§a dhautah/
niravadhi-bhava-santati-pravrttah
katham api nirgalitah ka?aya-rangah//378//
59) The warning in the following verse that the Jaina should not imitate
the Samkhya in treating the soul as “inactive” is a good illustation of
this point :
ma kartaram ami sprsantu purugam Samkhya ivapy Arhatah
kartaram kalayantu tarn kila sada bhedavabodhad adhah/
urdhvam tuddhatabodhadhamaniyatam pratyakyam enam svayam
pasyantu cyutakartrbhavam acalam jiiataram ekam param//
Samayasara-kala&a 205.
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<Z ^
II S 5, ^ qw^ II ^nfT^PcTT^ 11
I
ScjTEri:^ qqrif^larVTTT^H^^H *cTO«T: I
y> w^^ffrafTT^^’THTcfrsmm 'nwm n mri met ii?ii
<\ >* c c. e. e c
Om namah paramdtmane / namo 'nekantaya /
svayambhuvam maha ihocchalad accham ide
yenAdidevabhagavan abhavat svayambhuh/
ombhurbhuvahprabhrtisanmananaikariipam
atmapramdtr paramatr na matr matr HU I
Om\ Salutations to the perfected soul ! Salutations to (the doctrine ot)
anekanta !
O Adideva (i.e. first of the twnety-four Tirthahkaras) ! I praise that light (of
your omniscience) which pertains to the “self-born” (i.e. the eternal soul),
which is pure, which sparkles in this world, and through which you have
become (known as) the blessed lord [bhagavan]], (he who is) “self-born,”
(i.e. he who is self-taught). You are the very emboidment of the holy mantra
“om bhur bhuvah, etc.;” you illuminate your own self and the other (things,
i.e. the entire range of objects ) as well; you are one who knows the non-
knowers (i.e. matter, etc.). (1) [1]
*nHTsfa i
fTTCug risnfa irii
matd 'si manam asi meyam asisima ’si
manasya casi phalam ity Ajitasi sarvam /
nasy eva kiiicid uta nasi tathapi kincid
asy eva ciccakacakayitacancur uccaih //2//
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O Ajita! You are the knower, the knowledge, and the (thing) known.
Youare the Lord (of the four infinite powers [anantacatustaya], i.e. knowledge,
intution, bliss, and energy), and you are the fruit of knowledge (i.e. you
embody enlightenment). Thus you are everything (from the point of view
of non-distinction between subject and object, or between substance and
qualities). (Since in reality you know only your self), no objects really belong
to your knowledge, and you are not (to be identified with) any (of these
objects). Even so, you are renowned for the splendour of your brilliantly
flashing consciousness. (2) [2]
sft sft § srwm *rra£ w ^ vrerofa wt 3rfa >rt*nst n n?n
eko na bhasayati deva\ na bhasate ’ sminn -
any as tu bhasayati kihcana bhasate ca /
tau dvau tu bhasayasi Sambhava bhasase ca
visvam ca bhasayasi bha asi bhasako na //3//
O Sambhava! (In this world) there is one (group of non-sentient
things, namely matter, etc.) which does not illuminate and in which nothing
is illuminated; only something else (i.e. sentience) illuminates it, and
(only) in sentience is it delineated. O Lord! You illuminate both of these
(i.e. the sentient and the insentient) as well as your self; you illuminate
the whole universe and (therefore, from the point of view of non-distinction
between quality and substance) you are the Light (itself), and not the maker
of light. (3) [3]
ingTfa HTf?r rTfeftm w ^rrfar wfa *nf?r h w wfa ut ^ i
Ml MTfH Tf ?n% H ^irrrvrtfrT HT nxu
yad bhati bhati tad ihdtha ca bhati bhati
nabhati bhati sa ca bhati na yo na bhati /
bhd bhati bhaty api ca bhati na bhatyabhati
sa cAbhinandana vibhanty abhinandati tvam //4//
O Abhinandana! The shining knowledge (due to which) this (soul) is
glorified does not shine forth in things which are not sentient. And
(the state of being) a knower does not glorify (that which has no sentience;
it shines forth only in the self). And that light (i.e. the act of knowing)
which shines here (i. e- in the self) with great splendour does not shine in that
which lacks sentience. The light (of omniscience, embodying all these three
(i.e. knower, known, and knowledge)), shines beautifully (in your self) and
delights you. (4) [4]
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tit gfcgsifactrfaipr: I
Htsd cmte^mffT 5tTT 4> -4 fa-sftscq fr m : UkM
lokaprakdsanaparah savitur yathd yo
vastupramityabhimukhah sahajaprakasah j
so 'yam tavollasati karakacakracarcca-
citro ’py akarbbararasaprasarah Subuddhe //5//
O Subuddhi I (O Sumati !) This innate light of yours, which has turned
its face towards the cognition of the self, unfalteringly illuminates the whole
world, as does the sun. Although variegated from (the point of view of)
usage of the cycle of instrumentalities (i. e. the six karakas: agent, etc., it
nevertheless) shines forth as being the fully expanded, unvariegated essence
(of unified consciousness). (5) [5]
tr^r cT«n 1
tet rj 5PPTCPP rr sr 5PPTW: ftTOBfa 5WJ: It^ll
ekaryi prakasakmn usanty a par am prakasyam
anyat prakasakam aplsa tatha prakasyam /
tv am na prakasaka ihasi na ca prakdsyah
Padmaprabha svayam asi prakatah prakasah 1/6/1
O Padmaprabha ! It is maintained (from the conventional point of view)
that one (quality, namely bliss [ sukha] ) is self-luminous (because it is
experienced directly), that another (quality, namely energy) must be illuminated
(by knowledge), and that some further (quality, namely knowledge) is both
illuminator (i. e. it illuminates objects) and thing illuminated (i. e. it
illuminates itself). But (from the non-conventional point of view) you are
neither illuminator nor thing illuminated, (for you transcend the cycle of
instrumentalities : agent, action, etc.). And yet, (looked at from the point
of view of non-distinction between quality and substance), you are yourself
manifest light. (6) [6]
3T?q>rmTfT3rffT 3r5r?!ro?TT|*PT fa^fet i
WSWWdgWlifa * 'ffrpf tfta; ?WJiP4cf t kvsli
anyonyam dpibati vdcakavacyasad yat
satpratyayas tad ubhayani pibati prasahya /
satpratyayas tad ubhayena na plyate cet
pit ah samagram amrtam bhagavan Suparsvah f/7/l
The “word-existence” [ vdcaka-sat ] (i. e. reality of the indicator) and the
“object-existence” [vacya-sat] (i. e. reality of the thing indicated) “drink
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each other” (i. e. are mutually interdependent), and both of these
(existences) are forcibly taken in by the cognition of “existence” [ sat-pratyaya ]
(i. e. this cognition perceives them both). But that cognition of “existence”
is not (itself) taken in by those two; indeed, if anyone has totally consumed
this ambrosia (i. e. taken in all three: word, object, and knowledge of
both), it is this blessed lord (called) Suparsva, (who does so with his
omniscience). (7) [7]
grrrjsfetfe qffet fefewssfeffe i
?fe Wife * Wife *tTfe WTTSWftf ftm^Rtfegfewfa: HQll
unmajjatlti parito vinimajjatlti
magnah prasahya punar utplavate tathapi /
antarnimagna iti bhati na bhati bhati
Candraprabhasya visadas citicandrikaughah 1/8/1
(The knowledge of beings in mundane existence) emerges with the (aid
of) other (conditions: the senses, light, etc.), and is forcibly submerged
(when these aids are not present). Even when (submerged), it comes to the
surface (i. e. is manifest) again (when suitable conditions once more arise).
But the pure and clear flood of the moonlight of Lord Candraprabha’s
consciousness does not shine only when these (aids) shine (i. e. are present);
thus, (being independent), it shines (at all times). (8) [8]
fTrtcfq: fun mt i
^S^?«tfefefesfe ft trg Jtuw: H qgr n\ll
yasminn avasthitim upaity anavasthitatn tat
tatsthah svayam Suvidhir apy anavastha eva /
devo ’navasthitim ito ’pi sa eva nanyah
so ‘py anya evam atathapi sa eva nanyah //9/I
(The world) seeks stability in (sense pleasures, but) these (sense
pleasures) are themselves not stable. Verily, even the Lord Suvidhi, while
abiding in those (pleasures, i. e. during his mundane states) was indeed
also unstable. (Hence, he abandoned them.) Although the Lord had (from
the modal point of view) attained to instability, he was (from the substance
point of view) the very same (perfect soul) and not other. The other
things (i. e. objects, sense pleasures, etc.) also remained different (i. e. were
not really joined with him). Thus, being non-identical (with external things),
he remained ever himself (and did not partake of the nature of these
externals). (9) [9]
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vt'=lor«lt c Bt3r:
^Tcftsfq |
r* H3q> qq W!‘. ?ftH%frT ^fct H*f *TTg*fn£ nun
sunyo ’pi nirbharabhrto ’si bhrto ’pi canya-
sunyo ’nyasunyavibhavo ’py asi naikapurnah j
tvairi naikapumamahima 'pi sadaika eva
kah Sltaleti caritam tuva mattim Zste IpOjj
Although devoid (of passions, etc.), you are complete (with your own
qualities and modes). Although (thus) complete, you are devoid (of the
qualities and modes) cf others. Although (thus) devoid of others, you are
filled with many (objects, which are reflected in your knowledge). Although
endowed with the greatness that derives from being (thus) filled with
others, you remain always One (i. e. unified consciousness). Thus, O Lord
Attala, who can measure your (p-rofound nature)? (10) [10]
farqtsfir qmqw% q mfq quq ft: sra^r i
snrftsrmsrirT ffrt cl^SHT n??n
nityo ’pi nasam upayasi na yasi nasam
nasto ’pi sambhavam upaisi punah prasahya /
jato 'py ajata iti turkayatam vibhasi
Sreyahprabho ’dbhutanidhana kim etad idrk 1111/1
O Lord Sreyas! Although eternal (from the substance point of view),
and hence indestructible, you come to destruction (from the modal point
of view). Although (thus) destroyed, you again forcefully come into
existence (i. e. a new mode arises to replace that which has been lost).
Although (thus) born, you are indeed not born (i. e. from the substance
point of view, you have always existed). O Treasure of wonders! You
illuminate those who' ask themselves “why is this?” (with regard to your
wondrous nature). (11) [11]
ht fa Hfrrirq <
faro* vrftt h s% n mum
sann apy asan sphutam asann api sams ca bhasi
sanm arris ca sattvasamavayam ito na bhasi /
sattvam svayam vibhava bhasi na casi sattvam
sanmdtravastv asi guno ’si na Vasupujya I/12JI
O Vasupujya! Although you exist (from the point of view of substance),
it clearly appears that (from the point of view of modes) you do not
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(i- e- you do not exist eternally frorra this point cf view), i(Similarly),
although you do not exist, it appears, that you do. You are endowed with
the quality of existence, but you do n ot appear to be joined with it
through (some category called “inhe rent ;e” [ samavdya ], as the Naiyayikas
would maintain). O (Lord who is) F ree from Rebirth! You yourself appear
(from the point of view of non-distir cti on between qualities and substance)
to be the quality of existence. But (1 ro m the point of view of distinction
between the two), you are not that q ua lity. You are merely that reality
which is existence, and not a quality of it. (12) [12]
HrftseTflTT VBtftr * *fnTRt VfF=r<nrfa ?r«n rt r^rr I
<=n vrftrrrrfe tr ara* n-fr qt h n=r wet: u??n
bhuto ’dhuna bhavasi naiva tia va. r tan tano
bhuyo bhavisyrjsi tathd >n 1 bhavisyasi tvam /
yo va bhavisyasi sa khc/iv asi varttam an.o
yo varttase Vintalcdeva s a e *« bhutah l/13jl
O Lord Vimala! Although (from the point off* view of substance) your
existence cannot be characterized as ‘past,” “presc '■«**” or “future,” (from the
point of view of modes) you certainly will “exist i* 1 the future” (i. e. you
are now an arhat, but after leaving body you will lhe a siddha). (And yet)
that which you will become (i. e. a siddha), you air ®dy are now and and
(always) have been in the past (i. e. potentially, fro. % the substance point
of view). (13) [13]
irt swmsfes u? V| i
ekam praplta visamdparimeyameya-
vaicitryacitram anubhiiyata eva de t m )
dvaitam prasadhayad idam tad Ananta santa m
advaitam eva mahayami mahan i mhos te j/14/l
O Ananta! (That which is) one (i. e. your k ©owledgc) is experienced'
only in variegated forms, due to the infinity of larg » ; iaac i small objects which
it cognizes. Thus, (when knowledge is looked at) ' nlfh reference to the mani¬
fold objects, its multiplicity is estalished. But becai jsceirt is tranquil (i. e. free
from all attachment to these objects), it is actual jy mon-dual (i, e. unitary).
(And so) I worship the great light (of) your (k anwdedge). (14) [14]
3TIfWT (^r) ^ faTTchoiRt(fta) htFt
* s •
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'TMd r^rfrf. Tr:
S3
7
sarvatmako 'si na ca jatu pt irdtmako 'si
svdtmatmciko 'si n a tavasty aparah sva dtmd /
atma tvam asya nva(na) ca . Oharma niratmata[s]ti
mice It inn adrk prasat ’egr up a. taydsl i sa 'pi Ul5jj
O Dharma! Although you are the ‘ Asoul” (i. e. the illuminator) of every¬
thing, (since all objects are reflected in your knowledge), you never become
the self of others (i. e. you never bi :come identified with these objects).
You partake only of the nature of yo ur self, and nothing else exists which
partakes of your nature. You are the ;self of this (aggregate of qualities),
and your self-ness is never absent there. Nor does this self-ness apply (only)
to the limited (i. e. mundane) intuition and knowledge; (rather, it applies)
to the unlimited (i. e. perfected intuition and knowledge). (15) [ 15 ]
^TTwt 5TEcT HT^rfafcT tJ 11?^ II
anyonyavairarasikadbh utatattvatantu-
s(s)yutasphuratkiranvkorakamrbharo 'si /
ekaprahhdbharasusambhrta santa Sdnte
citsattvamdlram iti bhdsy atha ca svacitte H16 j ’
O Santi! You are fully endowed with peace and with the light of un¬
paralleled splendour. You are complete with those marvelous, sparkling rays
which, springing (from your body, have the power to) bring together (in
harmony) those beings which (normally) take delight in mutual enmity (e. g.
mongoose and the snake). And so, you who are nothing but the existence
of consciousness shine forth within your own heart. (16) [16]
fwft s?rcrofscnfH(ftr) feif qsr u?t9ii
ydnti ksanaksayam upddhivas(s)ena bhedam
dpadya citram api caracayanty acitre /
Kuntho sphutanti ghanasamghatita n(h)i nityani
vijhdnadhdtuparamdnava eva naiva //77//
O Kunthu! The smallest particles of your omniscient knowledge are
destroyed with each (passing) moment through change of their modes. And
although you are uniform, these particles, because they reflect the variega¬
ted objects, produce a multiplicity in you. Even so, they are in reality
always held firmly together, and do not separate (i. e. there is no increase
or decrease in omniscient knowledge, even as its modes change). (17) [17]
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ffa wife n sts i
<eN? tnfr^ fy^q^Fw: qr*ft«rnsT II?sii
eko 'py aneka iti bhasi na easy aneka
eko ’sy anekasamudayamayah sadaiva j
ndnekasaheayamayo 'sy asi caika ekas
tvam ciccamatkrtimayah paramesvarAra I/18JJ
O Ara, the Highest Lord! Although you are one, you appear as many
(from the modal point of view). And yet you are indeed not many, (beca¬
use the modes are not your totality). You are always One. being a comp¬
lete aggregate of the multiple (modes); but (when one looks only at the
present moment) you are not a collection of modes, (but rather a single
mode at a time). Hence you are one (from this latter viewpoint as well).
You are full of the wonders of unified consciousness. (18) [18]
faarfMtsPr yfortJF'r srrytfa src«rf*T?rts«rf% farfawT: i
wfrferrtofa * f^T ’stfa-mfa *15% imn
nirdarito 'pi ghatase ghatito 'pi dararp.
prdpnosi daranam ito 'py asi nirvibhagah /
bhagojjhito 'pi paripurtim upaisi bhdgair
nirbhaga eva ca cita pratibhasi Malle H19H
O Malli! Although you are divided (into substance and qualities), you
remain unified (because both of these reside within the same space points). And
although unified in that way, you nevertheless come to be divided (because
of the increase and decrease effected in the particles of the same qualities through
the change in modes). And although you thus come to be divided, you are
indeed free from divisions (since those particles do not separate themselves
from the qualities). And although you are thus free from divisions, you
attain to perfection only by virtue of such divisions (i. e. you are the sum
of your parts)- You are partless, and you shine forth with (unified) con¬
sciousness. (19) [19]
^ri fed isfq- *rfsrg3cf ' OfttH-rcur i flfqcibmf a ^ i
utpatito 'pi Munisuvrata ropitas tvam
aropito 'py asi samuddhrta eva naiva j
nityollasan niravadhisthirabodhapada-
vyanaddhakrtsnabhuvano 'nis(s)am acyuto' si U20H
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"O
O Munisuvrata! Although uprooted (from all morally unwholesome acti¬
vities), you were established (in morally wholesome activities). But you were
not thereby extricated from the cycle of transmigration. (Later) you became
immovable (i. e. you attained the irreversible state of liberation) when, by
constant (endeavour), the rays of your boundless, firm, eternally manifest
(omniscient) knowledge pervaded the entire universe. (20) [20]
ftpseRi rTrftsfq ddlSt-Udrflsfa fdrUrpdchjtsr(rrr)*ttsftr I
^ ir?ii
visvak tato 'pi na tato 'sy atato 'pi nityam
antahkrtatribhuvano 'si tadarris{s)ago 'si /
lokaikadesanibhrto 'pi Name trilokim
dpldvayasy amalabodhasudharasena Ij21jl
O Nami! Although you have pervaded the entire universe (with your
omniscient knowledge), you are not omnipresent, (because your space points
do not stretch across the universe; i.e. only by knowledge, and not by actual
presence, do you touch everything). Although not omnipresent, you always
internalize the three worlds (i. e. they are always reflected in your knowledge.
And although the entire universe is thus within you), you occupy only
small part (of that universe). Although you (thus) occupy only one (small)
portion of the universe, you inundate the entire triple world with a flow
of ambrosia in the form of (your) pure consciousness. (21) [21]
ffrT ^TftT mfrf) *Rrt: \
HtsTg-rRa 'TfTrtt^rrfh' rftST ng rft^tsfT ^TTl%T f^ftt
<9 •
baddho 'pi mukta iti bhasi na casi mukto
baddho 'si baddhamahima 'pi sada 'si muktah /
nobaddhamukta parito 'sy asi moksa eva
mokso 'pi nasi cid asi tvam Aristaneme 1/221/
O ArL?/anemi! Although (at the fourth gunasthana) you were bound (by
a large number of karmas), you appeared to be free (in so far as you had
destroyed false views [mithyatva] and the most gross forms [ anantanubandhl ]
of the passions). And yet you were not free, (because the subtle forms of
the passions were not yet destroyed. These perished completely only in the
thirteenth gunasthana). Although you were bound (even in the thirteenth
gunasthana, due to the continuing presence of your body), this bondage
was accompanied by (such) glories (as the divine sound [ divyadhvani ], etc.,
in the holy assembly). (And when you attained to the state of a perfected
being [siddha], you were eternally free. (Thus, from the point of view of
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c
substance, i. e. including all three times), you comprise both bondage and
liberation. (But from the absolute point of view) you are of the nature of
freedom itself (i. e, freedom from all external influences. And yet in the
absence of such influences there is in reality neither bondage nor freedom.
Thus) you are not even liberation, you are nothing but consciousness. (22) [22]
HtSTreSTHtsfa ufe hT 'SW VTtfft I
ftrarfH SFUfH * 5T3>sf?T f^rglTVTT^? < < *U Pdmi tsfa ipfaeRT 11^ ^ II
bhranto ’py avibhramamayo ’si sadabhramo 'pi
saksad bhramo 'si yadi vd bhrama eva nasi
vidya ’si sdpy asi na Parsva jado ’si naivam
cidbhdrabhdsvararasatisayo 'si kascit [123/1
O Parsva! (In so far as you had not, during the fourth gunasthana, over¬
come the subtle forms of “conduct-deluding” [ caritramohanlya ] karmas),
you were deluded. (But insofar as you had, in that stage, totally destroyed
the “insight-deluding” [ darsana-mohanlya ] karmas), you were free of delusion.
(You destroyed those conduct-deluding karmas called apratyakhyandvarana-
caritra-mohanlya, which prevent partial renunciation of unwholesome activities,
and those called pratydkhydnavarana-cdritra-mohanZya, which prevent complete
renunciation of such activities, in the fifth and sixth gunasthanas, respectively.
Although with regard to these karmas) you were always (after the sixth
gunasthana) free from delusion, you nevertheless, (when seen from the point
of view of the most subtle forms of conduct-deluding karmas, called sanjva
lana-caritra-mohanlya, which persist beyond the sixth gunasthana and prevent
the manifestation of perfect couduct), were the very embodiment of delu¬
sion. (But because of your tremendous exertion in the twelfth gunasthana ,
you destroyed even those most subtle forms of the conduct-deluding karmas
and hence) you became totally devoid of all delusions. (Indeed in the thir¬
teenth gunasthana) you became omniscient [vidya] . (But since this omniscien¬
ce, however exhalted, is still only a mode), you are indeed not (identical
with) that (omniscience). (But that does) not (mean that) you are an insen¬
tient being; indeed, you are one who is characterized by the excellent essen¬
ce of the shining totality of consciousness. (23) [23]
*r =ar ^ ?r: uy*h
atmlkrtd ’calitacitparindmamatra-
visvodayapralayapalanakartr kartr /
no kartr boddhr na ca vodayibodhamatram
tad Vardhamana tava dhdma kim adbhutam nah jj24H
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HMrlr3T c F)T3:
11
O Vardhamdna! You are one who has become the very embodiment of
imperishable (i. e. pure) consciousness (i. e. omniscience), and who is the
doer (i. e- the knower) of the transformations of all existents, (existents
which are characterized by) origination (of a new mode), destruction (of
an old mode), and permanence (of the substance). You are the agent (of
the act of knowing), but you are neither the doer nor the knower (i. e. you
are not the agent when seen from the point of view of non-distinction bet¬
ween substance and quality). You are indeed knowledge, endowed with the
splendours (that accompany omniscience). What is this light of yours? It is
truly marvellous to us! (24) [24]
ye bhavayanty avikaldrthavatlm jinanam
ndmavallm Amrtacandracidekapltdm /
visvatn pibanti sakalam kila lllayaiva
ply ant a eva na kadacana te parena //25/ III!
Those who reflect upon the garland (i. e. series) of names of these Jinas,
(a garland) which is endowed with perfect meaning and which is received
by the pure consciousness of Amrtacandra (i. e. the author of this work),
will surely, without great effort, cognize this entire universe (i. e. become
omniscient). They will never be held (in bondage) by others (i. e. by such
externals as karma, etc.). (25) [25] I
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[qSFxTfasWT 3[rTTf]
iNt: ?«T*nfiT era
T U?t*
tejah sprsami tava tad drsibodhamatram
antarbahirjvalad andkulam aprameyam /
caitanyacurnabharabhavitavaisvarupyam
apy atyajat sahajam urjitam ekarupam jjlH
I take refuge in your splendour, (a splendour) which is purely intuition
and knowledge; infinite, boundless, and free from afflictions, it illuminates
(both) your (inner) self and things outside (you). That splendour, even
though it encompasses (i. e. does not abandon) the infinite forms which
are naturally acquired by consciousness, (still) retains its inherent, uniform
nature. (1) [26]
fqjp? ft grd grm ftrfsmfcr nyii
ye nirvikalpasavikalpam idam mahas te
sambhavayanti visadam drsibodhamatram /
visvam sprsanta iva te purusam puranam
visvad vibhaktam uditam jina nirvisanti H2jj
O Jina ! Those devotees who cling to your radiance, (a radiance) which
consists of pure, unified [ nirvikalpa J intuition and of pure, many-faceted
knowledge, touch, as it were, the entire universe. (And yet) at the same time
(they) will attain to the state of omniscient, perfect being (which is) distinct
from the world (of objects). (2) [27]
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13
'rerat * favr> wcnTT^irf^ fasti srsti fasntw n^u
prachhadayanti yad anekavikalpas{s)ahku-
khdtdnlarangajagatljanitai rajobhih /
etdvataiva pasavo na vibho bhavantam
alokayanti nikajatft prakatam nidhanam l/3[j
O Omniscient One I The dust (of karma) originates in the fertile land
of the mind, (for the mind is, indeed) a source from which manifold thorns,
having the form of imaginings, arise. Igonrant beings cover themselves with
this dust; hence they cannot see you, an illumined treasure in their very
midst (i. e. very close at hand). (3) [28]
tmfoftsfer(itf'cf) «r%r«ra*retfrrTO fm i
sfafafa rfrfancTft tffatj: s«>m: Sf5«5f tr^ qf^eT: S frt.a ' aHyife r IIVII
yatrastam ep{t)i bahirarthatamasy agadhe
tatraiva nunam ayam evam udlyase tvam /
vyomnlva nllimatate savituh prakdsah
pracchanna eva paritah prakatas cakasti //■#//
The world (of ignorant beings) sets <i. e. sinks) into an impenetrable
darkness whose form is the (multitude of) external objects. (But) you rise
up in that very darkness, spreading everywhere, bright and brilliant, like the
sun in a clear blue sky. (4) [29]
^ fafafWMHq: I ISO I
navaslhitim jina dadasi na ca ’navastham
utthapayasy anisam atmamahimni nityam /
yendyam adbhutacidudgamacahcur uccair
eko 'pi te vidhinisedhamayah svabhavah //5//
O Jina! You do not grant (i. e. preach the doctrine of) eternal existence
and yet you always prevent (people from drawing the false conclusion) that
this great soul is impermanent. (This preaching is) consistent with [yena]
(the fact that) your nature, wonderful and brilliant with pure consciousness,
partakes of both the postitve and negative aspects and yet is (at the same
time) unified. (5) [30]
fafafawfa xPfJTftcT fa q fri fa s flfpTSrfastfRfa ft I
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yasmad idani vidhinisedhamayarri cakasti
nirmanam eva sahajapra vijrmbhita r}% te /
tasmat sada sadasadadivikalpajalam
tvayyu[d]vilasam idam utplavate net citram //<?//
Your inherent nature, born of itself, shines forth with the positive and
negative characteristics. It is no wonder that, having such a nature, you
display the myriad aspect [ vikalpa-jala ], (i. e.) being, non-being, etc., which
are experienced in your consciousness. (6) [31]
vrarserfewet: *n**rr>ru*: i
rncftsruvr^ThrTf sfirffTfa ^Tu>sfa N arf^4fluis?tr>nar: iivsn
bhdvo bhavasy atibhrtah sahajena dhamnd
sunyah parasya vibhavena bhavasy abhavah /
ydto ’py abhavamayatam pratibhasi bhdvo
bhdvo 'pi deva bahir arthataya ’sy abhavah f/7//
O Lord! Filled as you are with innate glory, you are Being; and devoid
as you are of the characteristcs that belong to other (existents), you are
Non-being. Thus, although embodying the void, you appear as Being; and
(seen) relative to the external things, you are indeed Non-being. (7) [32]
STUTt tr in* aftTHTfirT HT3TT: I
y re wr g m vrr ^rfsnjrrrTHf^hfcT lien
tiryagvibhaktavapuso bhavato ya eva
svaminn ami sahabhuvah pratibhanti bhavdh /
tair eva kdlakalanena krtordhvakhandair
eko bhavan kramavibhutyanubhutim eti 1/8//
O Master! Although you have (during your time in bondage) taken
manifold bodies, your innate qualities have always remained the same. And
although you are One, you nevertheless are subject to sequentiality, because
of the changes wrought in those qualities by Time. (8) [33]
^mTfsRrfrT ftfHTOta cT<* rTr^Tc#mrT: I
qTFsr()fnfuvrurftsfrTT?Tm!ttTTf5T:HnT*?i fan nhicft(rt)n n%u
ekam kramakramavivartti vivarltaguptam
cinmatram eva tava tattvam atarkayantah /
etajj[h]agity ubhayato 'atirasaprasaran -
nihsaram adya hrdayam jina diryati(fe) va // 9 //
Thus, O Jina, pure consciousness, (though) well-hidden by (both) the
sequential and simultaneous (i. e. non-sequential) transformations (of the
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15
qualities), is indeed your “thusness” (i. e. your real essence). But ignorant
ones do not see you in this way, and so wander without purpose in all
directions; the thought (of their plight) at once nearly breaks my heart.
(9) [34]
3TTcftWt ITST csrfafTefHffsft: HST ?T?T ?TqcH: I
tfWl feptftufa 'prt^frr scjrrw ^^rrffrt f^Rtfirf^rT: «<Tc*T:
alokyase jina yadd tvam ihadbhutasrlh
sadyah pranasyati tada sakalah sapatnah /
vlrye vislryati punas tvayi drstanaste
ndtmd cakasti vilasaty ahitah sapatnah I/IOH
O Jina! When you are seen in the world, endowed with your wonderful
glory, then do all enemies (karmas) instantly vanish. But when those
(ignorant ones) lose faith in you and thus become powerless, then do
their souls not shine forth, and then do their enemies, wishing them ill,
(surely) flourish. (10) [35]
t
c^fn sr sroro pyt *tn?t n ? ? n
nityodite nijamahimni nimagnavisve
visvatisayi mahasi praka(apratape /
sambhavyate tvayi na samsaya eva deva
daivdt pasor yadi pararp cidupaplavah syat HUH
O Lord I The entire world may be seen as subsumed by your infinite
knowledge, for which it is but an object. (This knowledge) outshines all
other glories; its great, self-evident power continuously increases in splen¬
dour. Thus, there should be no doubt as to your majesty; only in the
consciousness of an “animal’* (i. e- an extremist) could such doubts be
entertained, (much) to the misfortune (of these people). (11) [36]
visvavalehibhir anakulacidvilasaih
pratyaksam eva likhito na vilokyase yat /
bdhyarthas{s)aktamanasah svapatas tvaylsa
niinam pasor ayam anadhyavasaya eva H12H
O Lord! You are perceived as marked off (from others) by (the fact
that) your consciousness is pure and (that it) effortlessly [ vUdsa ] knows the
entire range of objects. If an ignorant one does not see you, it is because
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sfttr^r
c
his mind is attached to external objects and because he is (as if) asleep
with regard to you; such, indeed, must be (the nature of) his ignorance.
(12) [37]
TtnwsrrFSTWsft 'T’J =aref(#)fcr f% srn*f>: i
M%rftfrT ll^ll
romanthamantharamukho nanu gaur ivarthan
ekaikam esa jina carc(v)ati kim vardkah j
tv dm ekakalatulitatuli visvasara-
muccaikasaktim acalatn vicinoti kin na H13j!
O Jina! Why does the ignorant person, like a cow chewing its cud (and
aware of nothing but that), know only one object at a time ? Why does he
not reflect upon you, who are immovable and endowed with excellent
power (of the self), and who have in one moment taken the measure of
this entire universe? (13) [38]
tphtci far%T: far?r «rtsrf*Rj: l
nwlrru) jtsjW^rT: ii?yii
svasmin niruddhamahima bhagavarfis tvaya 'yam
gandusa eva vihitah kda bodhasindhuh/
yasyormayo nijabhafena wpltavisva
naivocchvasanti hathakvdmalitah sphurantyah //Id//
O Blessed One! Your infinite knowledge is an ocean, (a thing) of self-
contained greatness; and yet (this ocean) becomes (merely) a mouthful
of water (relative to your knowledge of your self). Its rising waves, whose
expanse (could) overcome the entire world, cannot rise now, (for) their
spread has been restrained (by your self-awareness). (14) [39]
(fit) I
czmTTOrg HSwTtrSPjtfa .I?*II
tv ad vaibhavaikakanavlksanavis{s)mayottha-
sausthityamantharadrsah kim udas(s)ate'mi /
tavac caritrakarapatram idam svamurdhni
vyaparayantu sakalas tvam udesi yavat 1/15//
The bhavyas (i. e. those who have the capacity for liberation), having
seen only a fraction of your glory, were astonished, and their eyes made
heavy with a sense of ease- Why are they now lingering? Let them
continue severing the “heads” which are ego with the “saw” of (proper)
conduct until they see your arising (i. e. until they perceive their true selves,
which are comparable to you). (15) [40]
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q fliqqfcT 'WdTO I
s qm ^sfir fad srmat? wm' f^ m^rW«rsrfH^g n?*n
ye sddhayanti bhagavaips tava siddharupam
t’vrais tapobhir abhitas ta ime ramantam /
jyayanna ko'pi jinasadhayatlha karyam
k dry am hi sadhanavidhipratibaddham eva fjl 6j /
O Blessed One! Those who seek to achieve your perfected state through
severe austerities will merely languish in the various states of this (mundane)
world. O Highest Lord I In this world no one can really achieve any object
(by external means), for effects possess their own efficient causes (i. e.
external efforts only provide the circumstances under which a potential
effect becomes manifest). (16) [41]
feSTRcRR fit WTHtPfrn iff? I
arehr i <t><d sre*r(g*T)5ii Nrfem* firasH nlou
vijhanatantava ime svarasapravrtta
dravyantarasya yadi saipgha\andc cyavante /
adyaiva puskalamalakulakas(s)maleyam
devakhilaiva vigha{eta kasdyakantha//17//
O Lord! If only these ‘-threads” (i. e. rays) of knowledge could operate
in their own nature (i. e. not adverting to external objects), and refrain
from (the vain attempt to) manipulate other substances, then this entire
‘‘rag’’ (i. e. the dirty covering of the soul), woven of passions, would be torn
to pieces this very day. (17) [42]
tiTO qd H<rfq fcrsTTf" tfawdi snt fatfr ftofa *rfjpd: u u
ajndnamarutaraydkuJavipraklrnd
vijhanamurmurakana vicaranta ete /
sakyanta eva sapadi svapade vidhaturji
sampasyatd tava vibho vibhavapi mahimnait 1/18//
O Omniscient One I The sparks of knowledge are scattered here and
there by the high-speed winds of ignorance. These (bits of knowledge) can
be instantly (re-)established in (the own-nature which is) their proper
place by one who has seen your greatness and glory. (18) [43]
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sfanfafaRTfacTTcT 'fwPTT'^FTT: ^mg^T fa<5pnfvp?ncpFT (
srm fastrfeqqFTftnrq <str f% sftsroq f^f^mt q qrrafo ti %% u
bodhatiriktam itarat phalam aptukdmah
kasniad vahanti pasavo visayabhilasam /
prag eva visvavisayan abhibhuya janu
kim bodham eva viniyamya na dharayanti 1/19//
These ignorant beings seek fruits ether than “knowing” (i. e- pure,
object-less consciousness) itself; alas, they entertain desires for objects.
.Rather (than entertaining such desires), should they not first overcome
(involvement with) all objects, control all actions, and come to possess
only this “knowing?” (19) [44]
■7?T%TSSTfcn3 : cTSrfaT I
yair eva deva pasavo ’ rpsubhir astabodha
visvak kasdyakanakarburatdm vahante /
visvavabodhakusalasya mahdrnavo ’bhiit
fair eva te iamasudhdrasasikaranghah H20H
O Lord I In the case of ignorant beings, devoid of right faith, (even)
their rays of khowledge come to bear a taint produced by the drops of
the staining “concoctions” (i. e. passions). But you, who are skilled in
cognizing all objects, possess rays which, through their essential equanimity,
assume the form of a great ocean of ambrosia. (20) [45]
c -» c ev t v.
matrt vasusth itadrsiprasabhabhibhuta-
kartrtvasantamahasi prakatapratape /
samvidvisesa y isamt ‘pi kasayajanma
krtsno 'pi nasti bhavatlsa vikdrabharah /I21//
O Lord l In you the vanity of (believing that one is) the agent of
actions has been forcibly overcome by the non-striving consciousness which
characterizes the “knower.” Your great majesty is evident through (your
possession of) the special kind of knowledge called “kevala." And although
this (kind of) knowledge cognizes (various) specific objects (as does any
knowledge, it is special in that) you have no taint born of the multitude
of passions (as a resulf of such cognition). (21) [46]
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*rjr«ro fanm?ra h^ii
sampraty asank ucitapuskalasak ticakra-
praudhaprakasarabhasd’ rpitasuprabhdtam /
sambhavyate sahajanirmalacidvilasair
nlrajayann iva mahas tava visvam etat j/22//
The radiance of your knowledge is now free from all limitations; it
resembles an auspicious dawn, bursting forth with infinite power of illumi¬
nation. Its innate, shining nature (is so brilliant that it) seems to be
performing the ceremony of waving lights for the entire world. (22) [47]
° «
TrnT'ftTHSf?mTTtfkct*PTcn:T¥rT: SRlT$m^ ll^li
cidbhdrabhairavamahobharanirbharabhih /
sumbhatsvabhavarasavicibhir uddhurabhih /
unmllitaprasabhamllitakdtardksdh /
pratyaksam eva hi mahas tava tarkayamah 1/231/
We believe that the radiance of your knowledge must be rising before
us, for our open eyes are being closed (i. e. blinded) by the dazzling,
shining, towering waves of that innate happiness which belongs to your
pure and infinite consciousness. (23) [48]
fen) f^fiftt i
visvaikabhoktari vibhau bhagavaty anante
nityoditaikamahimany udite tvaylti /
ekaikam artham avalambya 1 kilopabhogyam
adydpy upaplavadhiyah katham utplavante 1/24/1
You are the sole knower of the whole world, omnipresent (through this-
knowing), bountiful, infinite, and eternally perfect. One wonders why, when
you are present, these men whose intelligence is afflicted (with false views),
(i.e.) who have resorted to only one aspect of the objector another, depending
on their predilection, (continue to) assert themselves (i.e. continue to pursue
their false goals and expound their foolish views). (24) [49]
1. f5FT-qT5RTC
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fg^j iTjftsfar US5U9VURII
/
citratmasaktisamudayamayo’yam dtma
sadyah pranasyati nayeksanakhandyamanah /
tasmad akhandctm anirakrtakhandam ekam
ekantasantam acalarp cid aharp maho'smi Hchall25//lIHchajj
This soul is a place in which different powers come together. But it is
dissected when viewed exclusively from (one) point of view (or another), and
is thus immediately destroyed. Therefore (one should think to himeself). “I
am that totally tranquil and immovable light of pure consciousness. I am
one and indivisible, (and yet) the multiplicity of aspects is not eliminated
(in me).” (25) [50] II
1. This verse is identical with Samayasarakalasa 270
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frTrr]
rftSVT?T d^lfa<d»1c't>fafnf4«WN: I
<\ *v o
Hfir srvr>s?^cTr^)jfdfq'Tir?TcTTiTTfTfRT^^^msrq j* sraT<m u?n
margavatararasanirbharabhdvitasya
yo ’bhut tavaviratam utkalikavikasah /
tasya prabho 'dbhutavibhutipipasitanam
asmakam ekakalaya 'pi kuru prasadam //!//
O Lord! when you entered upon the path of liberation, you were
filled with constant joy and with the blossoming (i.e. the fulfilment) of your
desires. Favor with even a small portion of that bliss those of us who,
after (witnessing) your majesty, are thirsty (to achieve such a state).(l) [51]
srofi wfccenr i
drgbodhamatramahimanyapahaya moha-
vyuham. prasahya samaye bhavanam bhavams tvam I
samayikatp svayam abhud bhagavan samagra-
sdvadyayogapariharavatah sonant at //2//
O Blessed One! Samayika is (defined as) being (established) in one’s true
self, (the self) whose glory is nothing but that pure intuition and knowledge
which are attained by forcefully destroying the array of delusions. Because
you had totally relinquished evil activities of every type, you became the
embodiment of samayika. (2) [52]
atyantam etam itaretarasavyapeksam
tvaryi dravyabhavamahimanam abadhamanah
s vacchandabha vagatasamyamavaibhavo'pi
svarp. dravyasamyamapathe prathamam nyayunkthah I fill
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Although you were (already) endowed with internal control, which
is independent (of external formalities, such as becoming a monk,
etc.), you still established yourself at first in the path of external control
[dravya-sattiyama]. Thus, you did not invalidate the importance of the
absolute interdependence of internal and external control. (3) [53]
fe«rTf37:T33f33?3 3«TtSWT313?33r% 3333T *TTf33?5 I
3TI3Vsf^l®rf33 357T 3^35: 3571: ST3T3T 11*11
visrantaragarusitasya tapo'nubhavad
antarbahih samataya tava bhavitasya /
asld bahir dvayam idam sadrsapiprameyam
antardvayoh paricarah sadrsah pramataH^jj
Through the majesty of your austerities, both attachment and
aversion were pacified. (Thus) you realized equanimity, internal as well as
external. The two passions (i.e. attachment and aversion) became (for you)
like (ordinary) external objects, and you knew them internally as >ou would
any object (i.e. they were no longer afflictions or influences, but simply
objects of perception). (4) [54]
3)^33*3f333fe35r533fa: 3753 fee 5 |
: 33*313*3t-<:=»*<53: 5><H3f3i(3 llkll
mohodayaskhulitabuddhlr alabdhabhumih
pasyan jano yad iha nityabahirmukho'yam
suddhopayogadrdhabhumimitah samantad
antarmukhas tvam abhavah kalayanis tad eva //5/f
A person who, even when he has contemplated that (true self),
continues with his face turned outward (i.e. does not terminate his
involvement with external objects), will, his intelligence (thus) vitiated by
the rising of cheracter-deluding karmas, fail to attain the higher stages
(of pure consciousness). You (on the other hand), having perceived that
same self, turned completely inward, and thus attained the firm stage of
pure consciousness (from which there is no falling back). (5) [55]
few
F3: 3T$Tn£35rfq f3f%r333>S333: hi
7133): *3Tc3T3TT 133U3: 33335313: 11^11
1 . ^ 3 :
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suddhopayogarasanirbharabaddhalaksyah
saksad bhavann api vicitratapo ’vagurnah j
bibhrat ksayopascimajas caranasya saktlh
svatmantarani tvam agamah pragalat kasayah JJ6/j
Although full} immerseu in the direct experience of the bliss of pure
consciousness, you continued to actively engage in various activities. (Thus),
bearing the powers of pure conduct [ cararta ] which arose from the
destruction-cnm-subsidence [ksayopasama] ( of the character-deluding
karmas), you, with passions dissoved, realized the true nature of your self
(6) [56]
facgrrfiJtnsrfafit: ftaeTfcfWcWteem?! I
O 'N O > >3
nre srRtVsfa n nv9H
vedyasya visvag udayavalikah skhalantir
matvollasan dvigmitadbhutabodhavlryah /
gadham pa.rlsahanipa.tam anekavarani
prapto ’pi moham agamo na na kataro ’ntah //7//
Although repeatedly beset by severe afflictions ( parisaha ), you were
neither confused nor disheartened. (Rather) your marvelous courage and
insight were doubled, and you rejoiced at the thought that the aggregates
of the painyielding [ vedaniya) karmas, having thus been ripened to
fruition, were extensively falling away from the soul. (7) [57]
stmVst qn*pr *rif:*snTrc*T iirii
as(s)nan bhavan nijanikacitakarmapakam
eko ’'pi dhairyabalavardhilatuhgacittah /
asln na kahala ihaskhalitopayoga-
gadhagrahad aganayan guruduhkhabharam jj 8//
You held fast to your imperturbable pure consciousness, and thus
paid no heed to even the most painful burdens. Nor did you become
dismayed [ kahala ] even when, all alone, you experienced the fruits of the
unalterable [nikacita] karmas (i.e. those which cannot be shed until their
results have been realized). This increased your fortiude and vigour and
rendered your heart even more noble. (8) [58]
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trs^r f^troriropwfr: i
w>re^H^T>ntr ^ smretar «jc^ f^f ii'ui
uddamasamyamabharodvahane ’py akhinnafi
sannahya durjayakasayajayartham ekah /
bodhastrataiksnyakctranaya sadaiva jagrad
deva srutasya visayani sakalant vyacaisih //9/j
O Lord! Unwearied even by adhering tc the most stringent restraints
(on the senses, etc.), you (stood) all alone, girded, for the purpose of
(achieving) victory over the formidable passions. Remaining constantly
mindful in order to sharpen the weapon of insight, you reflected upon the
entire range of the scriptures. (9) [59]
atT^t cTT^qsrT^ftTTfsr^strT^sfj^tsrg^Tt' psrwsw u?°ii
yad dravyaparyayagatani srutabodhasaktyd-
bhlksnyopayogamayamurtir atarkayas tvam /
akramya tavad apavadataradhirudha-
suddhaikabodhasubhgam svayam anvabhuh svam //10//
(Prior to attaining enlightenment), you, truly embodying constant
mindfulness and employing scriptural knowledge, reflected on the self,
which comprises both substance and modifications. (10) [60]
Oreii JWST^Tt: I
STT'cT: WrJ It 3 ? II
tivrais tapobhir abhitas tava deva nityarri
durantararri racayatafi purusaprakrtyoh /
praptah kramat kusalinah paramaprakarsarfi
jnanakriyavyatikarena vivekapakah/IWH
O Lord! You have, through (practicing) manifold severe austerities,
constantly maintained great separation between your self and the karmas.
Skilful, you (came to) possess consummate discriminatory insight; (that
insight) attained gradually to perfection by the union of knowledge and
conduct, (11) [61]
arrss' pHfaNrqFasTTF* foerfsiPT sraR^rl^sRTffT faiarat ii?^ii
srenipravesasamaye tvam athapravrttam
kurvan manak karanam istavisistasuddhih/
arudha eva drdhavlryacapetitdni
nirlothayan prabalamohabalani visvak/l 12/1
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c
When, desirous of (the superior mode of purity [ksapana-srepi],
you climbed) the ladder (of spiritual progress), you straightaway initiated
(the process of) athapravrttakarana. No sooner had you mounted (the
ladder) than the powerful forces of the deluding karmas were
beaten back by your resolute assault, and were everywhere thrown down.
(12) [62]
^#5rqr#^Ttii (TfrirmsT^T (jqf squirm qftq#?m: »
^tTSfUvffcRrf SfT'cftsfa qvq STqoftqqlqq II? 3II
kurvann apurvakaranam parinamasuddhya
purxad anantagunaya parivarttamanah /
uttejayann axiratam nijaviryasaram
prapto 'si deva paramam ksapanopayogam //13//
O Lord! Transformed (by this process), you developed a state of
consciousness infinitely more pure than the previous one, and you
initiated the process called apurvakarana. Continuously increasing your
essential power, you arrived at that supreme consciousness which
annihilates (karmas). (13) [63]
3Tt?t: q^qqmnr: ii?yii
prdpya’nivrttikaranaip karananubhavan
nirgdlayan jhagiti bddarakarmmakittam j
antarvisuddhivikasan sahaja(a)svabhdvo
jatah prabho kvacid api prakataprakasah 1/141 /
O Lord! You then arrived at (the state of) anivrttikarana, and,
through the majesty of that state, the dirt of the gross passions
was instantaneously destroyed. With (this) internal purity, you approa¬
ched your innate nature, and thus manifested the brilliance of your
(inner) light. (14) [64]
3TM*5q fsffexnjfq «TTcT: 3T<qTcr u?kn
svam suksmakittahathaghattanayd 'vasista-
lobhanukaikakanacikkanam utkayams tvamf
alambya kincid api suksmakasayabhavatp
jatah ksanat ksapitakrtsnakasdyabandhah. 1/15/1
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The subtle forms of dirt were forcefully destroyed; thus, only the
unctuous residue of attachment remained. Aspiring to get rid of that as
well, you rested for awhile in the state of subtle passion (i.e. the tenth
gunasthana , called suksma-samparaya ); and instantly you became one who
has snapped the bonds of all passions. (15) [65]
g'grwr fjrrfyrRrrprJTT 1
udvamya mdmsalam asesakasayakittam
alambya nirbharam anantaguria visuddhihj
jdto 'sy asaitikhyasubhasamyamalabdlndliama-
sopdnapanktisikharaikasikhamanis tvam ///<5//
Depending entirely upon the infinitely expanded purity (of your
self), you ejected the thickly-layered dirt of passion, leaving no residue.
Thus you became the unparalleled crest-jewel (adorning) the summit of
the staircase that leads to the stage in which immeasurably pure conduct
is gained. (16) [66]
sabdarthasankramavitarkam anekadhava-
sprstya tadasthitamanas tvam asankramo 'bhuh
ekagraruddhamanasas tava tatra citta-
granthan sphutaty uditam etad anantatejah lllljl
Because of having recourse (in the past) to scriptural knowledge, with
its shifting? of words and meanings, your heart dwelt upon such knowledge
(which characterizes the first sukladhyana). (But now, having destroyed
the passions), you became free from all “shiftings.” When your mind
became fixed on a single object, the knots of your heart were cut;
and in that (very state, i.e. the kslryamohagunasthana ) arose your
infinite knowledge. (17) [67]
saksad asmkhyagunanirjaranasrajas tvam
ante bhavah ksapitasamfiataghatikarma/
unmilayann akhilam atmakalakalapam
aslr anantagunasitddhivisuddhatattvah H18H
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Being at the summit of that process in which there occur countlessly
multiplied [ asankhyataguna] dissociations of karmas (from the soul), you
simultaneously annihilated the (four) destructive [ghdti] karmas; manifesting
the entire collection of shining qualities of the soul, you became one
whose nature has achieved (the state of) magnified purity. (18) [68]
qcTrlcTtSnffa 5TT??nT!T?cT^ST I
mfrrmfa fgjram u?^n
etat tatahprabhrti santam anantateja
uttejitam sahajavirvagunodayena /
yasyantarumnisad anantam anantcrupa-
sanikirnjpurnamahima pratibhdti visvam 1/19/1
From (the time of attaining) that (state) onwards, your (innate)
quality of “energy” [ virya] was fully perfected. It ( seemed to ) brighten
(even further) the peaceful and infinitely shining light which illuminated
the immeasurably glorious universe; (bathed in that light), the infinitely
variegated forms (of this universe) were made manifest. (19) [69]
ftrafftfa fsmst: sifmem srem arum i
n^n
yogdn jighdmsur api yogaphalant jighrksufj
sesasya karmarajasah prasabham k say ay a /
asphotavnn at ib harem nijapradesams-
tvam lokapuram akaroh kramajrmbhamdnah //20//
Aspiring to reap the fruits of yogi (i.e. spiritual discipline), and also
desiring the cessation of all yogas (i.e. vibrations of bedy, speech and
mind), you gradually expanded your soul in order to forcibly eradicate
the remaining dust of the (three ghatiya) karmas. You accompanied this
(eradication) by extending the dimensions (of your soul) with great
speed until the soul’s “space-points” {atma-prudeso) filled the entire
universe. (20) [70]
: rernfamm fa^Erm:
i
pasedd asesagunasZlabharopapatmali
sailesitam tv am adhigamya niruddhayogah /
stokam vivrtya parivartya jhagity anadi-
samsdraparyayam abhiij jin a sadisiddkch 1/21 //
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O Jina! (Immediately) thereafter, endowed with the entire range of
excellent qualities and virtues, and possessing mastery of perfect conduct,
you (became) one in whom all vibrations [yoga] had ceased. Having
remained in that state (i. e. the fourteenth gunasthana) only briefly, you
abandoned in a flash the beginningless cycle of mundane states and attained
the state of a “Perfected Being,” (a state) which has a beginning (but no
end). (21) [71]
wcrm 11 y = a
samprty anantasukhadarsanabodhavirya-
sambhdr anirbharabhrtdmrtasdramiirtih /
atyantam ayatatamam gamayann udarkam
eko bhavan vijayate ’skhalitapratapah //22//
In that (perfected) state, alone (i. e. isolated from karmas), endowed
with infinite bliss, intuition, knowledge, and energy, and embodying the
essence of immortality, you remain, with unfailing majesty, victorious
throughout the infinite future. (22) [72]
IR^II
kdlatrayopacitavisvarasdtipana-
sauhityanityamuditddbhutabodhadrstih /
utteji tacalita vlrya visdlasaktih
sasvad bhavan anupamam sukham eva bhuhkte I/23H
Your wondrous vision, (i. e. your) knowledge, is perennially happy as
it drinks in (its) ambrosia, (namely) the entire range of objects, extending
over the three times. With the vast, unfailing power of your fully developed
energy, you eternally enjoy nothing but incomparable bliss. (23) [73]
SUTTON fiwaR I
fefrt TOStffa t|VV||
samkramasiva likhaslva vikarsasiva
[sanikarsa]slva pibaslva balena visvam /
uddamavlryabalagarvitadrgvikasa-
lllayitair disi disi sphutaslva deva H24jl
O Lord! It is as though you have forcibly moved the entire universe
(into the light of your knowledge, or as though you have) engraved it
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there, dragged it in (and) chewed it, drunk it down. Your expanded
knowledge, possessing the assurance that results from the formidable power
of your energy, sports about (the universe); (thus) you seem to manifest
yourself in all directions. (24) [74]
tar i
tto( snr) fa??r
dev a sphuta svayam imam mama cittakosam
prasphotaya sphutaya visvam asesam eva /
esa prabho prasabhajrmbhitacidvikdsa-
hdsair bhavdmi kila sarvamayo ’ham eva/125/l cha l/III/j
O Lord! Blaze forth and illuminate this variegated treasure of mine
(i. e. my soul), (as well as) the entire world. By means of this (illumination),
may I too become an omniscient being, (one) whose consciousness has
irresistably bloomed and expanded. (25) [75] III
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[ ti*T**T SfrT*f ]
H^cn;r?cffa>Tfcm5T& fsr^'Tn'cTfc^^r^f’p^ i
a*U fa* firSctVfTfa* 11? II
sadoditanandavibhutitejase
svarupaguptatmamahimni dipyate /
visuddhadrgbodhamayaikacidbhrte
namos'tu tubhyam jina visvabhasine llill
O Jina! Salutations to you who are endowed with the majesty of fully
risen, everlasting, infinite glory, (to you) who shines with the unfathomable
magnificence of your own true nature, who possesses consciousness that is
purely intuition and knowledge, and who illuminates the entire universe.
(1) [76]
srsmtsfa i
ST** S<5£** HfR** 11^11
anadinastam tava dhama yad bahis
tad adya drstam tvayi samprasidati /
anena nrtyamy abam esa harsatas
cidangahamih sphutayan mahdrasaml/2/l
That inner light of yours, which has been lost (to us) since beginning¬
less time, is today externally (visible) [bahih] (in the samavasarand) and (so)
is seen through youir grace. Therefore, I dance joyfully, manifesting great
happiness [ maharasa ] with the leaps and bounds [angahara] of (my)
consciousness. (2) [77]
f* fCTO* *<?: !*^m*fg**f*^Tf***** I
*T*tfT*T?*[ f*: ] ?**T**Tff*^*T**fefa: ll^ll
idam tavodeti durdsadam mahah
prakdsayad visvavisarivaibhavam /
udahcyamanam sarahkrtatma[bhih]
s vabhdvabh dvair nijatatt va vedibhih 113//
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Here (in the samavasarana) your unparalleled light rises and your all-
pervading majesty shines forth. This (majesty) is worshipped by those who
know their inner selves, who have attained their natural state, and whose
souls have become “straight” (i. e. free from wrong views). (3) [78]
*spj mfeTT ?T fe?TfrcT fg?rrtm 11*11
imdh svatattvapratibaddhasanihrtcih
samunmisantyas citisaktayah sphutah /
svayam tvayanantyam upetya dhcirita
na lcasya visves(s)a disanti vismayam //4/I
O Lord of the World! Who could fail to be astonished by the powers
that you wield, powers which have by themseles reached the state of
infinity, which, fully manifest, shine in (your) consciousness, and which
are brought together and united in your own being! (4) [79]
^rnfw5t^5r?ft ttstfa mtft: i
?T 5T?FT5r%^sfq 11*11
svavaibhavasya hy anabhijnatejaso
ya eva nu[h] sa pratibhasase pasohl
sa eva vijnanaghanasya kasyacit
prakasam eko 'pi vahasy anantatam 1/5//
Only to the extremist (i. e. the ekantavadin, here called “ pasu ”), unaware
of the (true) majesty (and nature) of the soul, do you appear as being
(merely) one (i. e. as absolutely without modifications). But to one who is
rich in discriminatory insight, the infinitude (of your forms) is evident even
though you are (simultaneously) one. (5) [80]
^‘^Tsrrsfq ii^ii
vahanty anantatvam ami tavanvaya
ami anantd vyatirekakelayah /
tvam eka citpuracamatkrtah sphurarps
taihd 'pi devaika ivdvabhdsase //d//
O Lord! Your qualities are continuous and infinite; the series of (their)
scontinuous modes are also infinite. Nevertheless (i. e. in spite of having
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su^h qualities), you appear (from the point of view of substance) to be
one, shining with the marvelous unity of consciousness. (6) [81]
fctsctTEr ?T^^rs?tm3 i
sr^TTT*T?fr4^^ a q ? ^ : ^rwm^t^5T^isp?nT: nvstt
asimasam vardh itabodha vallari
pinaddhavisvasya tavollasanty ami /
prakamam an tarmukh akhptapallavdh
svabhavabhdvocchalanaikakelayah 1/7//
Your knowledge has grown, like a creeper, beyond all boundaries, and
has pervaded the entire universe. (And yet, at the same time), that know¬
ledge is turned inward in the singular activity of realizing (your) own
nature, and [that] activity very greatly glorifies you. (7) [82]
wrtwFsrimtsfereT unct \
non >
amandabodhanilakelidolitarri
samulam unmulayato ’khi/am jagat /
tavedam urja(ct)svalam atmakhelitam
nikdmam andolayatlva me manah 1/8/1
You have uprooted this entire universe (i.e. the mundane modes of the
soul), (a universe that had already been) shaken by the gusts of wind which
are your infinite knowledge. This mighty self-display ( atma-kelita) of yours
greatly moves my heart. (8) [83]
3Trrr«rsf(^T® , fT|5c ^(rt ct^jr i
agadhadhlroddhatadurddhara m bhardt
tarahgayan valgasi bodhasagaram/
yad ekakallolamahaplavaplutam
trikalamalarpitam tksyate jagat 1/9//
This universe, extending, together with its modes, over the three times,
is seen to be like a mere ripple merged into a tremendous flood (relative
to your omniscience). You move to and fro, leaping swiftly over the
waves of this unfathomable, profound, mighty, and irresistible ocean of
knowledge. (9) [84]
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firsar: mvTtffsfa TTTcrrrftrrfh i
sTTfr q^Twrf: sfasifor m*r 3 fqrfa^n:rircqiq?ft$HT: ii^ii
visistavastutva vi viktasampado
mithah skhalanto ’pi paratmaszmani /
amt padarthah pravisanti dhama te
cidagninirdjanapdvanikrtah //10 //
These (infinite) objects (both animate and inanimate) are purified by the
holy fire of your pure consciousness (i. e. are perceived without accompa¬
nying passion or grasping), (and thus) enter the abode (of your knowledge).
Although these objects are inextricably intertwined (by being known simul¬
taneously), it is nevertheless the case that, being endowed with specific
individuality, they are distinguished in thats upreme limit (i. e. your pure
consciousness). (10) [85]
c<-r#fremf4%Tn??n
parasparam samvalitena dtvyata
samunmisan bhutibharena bhuyasd /
tv am ekadharmavahitacaleksanair
anekadharma k at ham Iksyase ‘ksarah H11H
You are endowed with manifold (and apparently incompatible) qualities,
and yet you are not divisible (i. e. you remain unified as a substance).
You blaze forth the extremely rich and shining qualities (e. g. intuition,
knowledge, bliss, energy) that are mutually well-integrated (within you).
How can one who is thus endowed with many dharmas be (correctly)
perceived by those (extremists) who have fixed their gaze on only one
point? (II) [86]
srsTctR^cnr q v»riH q^TT vmm gqt-eri fqfqqtfa n?^n
anantabhavavalikd svato’nyatah
samastavastusriyam abhyudiyate /
jaddtmanas tatra na jatu vedana
bhavan punas tani vicinoti kartsnyatah ///2//
There arise in all things, without exception, series of infinite modes;
these depend upon the (cooperation of the) material (i. e. inherent) causes
and the efficient (i. e. external) causes. The ignorant soul never has any
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awareness of this (fact); but you comprehend these modes in their
totality. (12) [87]
11^11
na te vibhaktini vidadhati bhiiyasl
mitho vibhakia apy apmadasan\hatih /
susamhitadravyamahimni puskale
mahormitndleva nillyate 'mbudhau 1/13/1
Even very large collections of words - inadequate as they are - mutu¬
ally arranged in (all possible) combinations, are not able to bring out the
distinctions of your infinite aspects. As a series of waves, however huge,
merges and disappears in the ocean, so are these words (lost) in relation to
the majesty of the substance (i. e. your soul), (which is) fully integrated
(with its qualities and aspects). (13) [88]
fen) i
vibho vidhanapratisedhanirmitam
svabhavaslmanam amum alanghayan /
tv am evam eko'yam asuklasuklavan
na jatvapi dvydtmakatam apohasi II14/I
O Omniscient One! You alone (among teachers) do not transgress the
natural boundary (of reality), whose law is (that all things embody both)
the positive and negative aspects. You never abandon the (doctrine of)
essential duality, as (seen in the example of) black and white (i.e. “black”
is white relative to something blacker, and “white” is black relative to
something whiter). (14) [89]
SCctfg SrfcWTfrT *T(ftT)f?tmT I
rt: ^ cP=T>fb fa**tn*T
bhavatsu bhavesu vibhavyate' stita
tatha'bhavatsu pratibhdti v{n)astita /
tvam astinastitvasamuccayena nah
prakasamano na tanosi vismayam III3/I
Existence (of a substance) is perceived because of the arising of (new) states.
Similarly, non-existence is perceived on account of (old) states disappearing.
(■Although) shining simultaneously with (both of) these (apparently contra-
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3T*ft vnqT*<qfa sftwtFtm i
3T^a-faSTWS5T?5Tcft qfrfh tfe * T5U5* ?T * ll^ll
a/m vahanto bahir artharupatam
vahanti bhavas tvayi bodharupatam /
anantavijnanaghanas tato bhavan
na muhyati dvesti na rajyate ca na I/22H
These objects possess their own froms, external (to the cognizing
knowledge). But (when reflected) in your (pure consciousness), they assume
the form of that very knowledge (i. e. they become modification of
consciousness). (And yet) you (remain) one undivided mass of consciou¬
sness; hence there is neither delusion, aversion, nor attachment
(in you) (22) [97]
mfrmsrqnceijpr i
[ cttq ] (sTT)fspr: n^sii
yad eva bahyarthaghandvaghaftanarfi
tavedam uttejanam Isa tejasah /
[tad eva] nispldananirbharasphutan
nijaikacitkudmalahasas{s)alinah 1/23/1
O Lord ! The massive impact of external objects simply brightens the
light of your knowledge; (for) you are endowed with the rich blooming of
the bud of pure consciousness, which opens under the force (of external
factors, as does the bud of a flower in response to wind, sunlight, etc.).
(23) [98]
H«rrfq pee: srqrrert
prameyavais(s)adyam udeti yad bahih
pramdtrvals{s)adyam idam tad antare /
tathapl bahydvaratair na drsyate
sphutah prakdso jinadeva tavakah 1/24/1
O Lord Jina ! That crystal clearness which characterizes the external objects
i. e- the knowabies) is identical with the internal clarity of the knower (i. e.
objects are seen exactly as they are). But this clear light of yours is not
seen by those who are attached to external objects (i. e. those whose minds
are not pure). (24) [99]
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^r s rcTr^r c ??f£:
■o
35
dictory) qualities, (i.e,) existence and non-existence, you do not produce any
confusion in us (i.e. those who accept the anekanta doctrine). (15) [90]
sqfa utfa T*m(«m)r*mTs*iWcr(?t) i
3T^T^m>qf^?ttscf*Tf?cT ^ ?2P>m q?t srfaqffT^T^: U?^ll
upaisi bhdvam tvam ihatmana bhavann
abhavatam yasi parama{ para)tmana'bhavat(n) /
abhavabhavopacito'yam asti te
svabhava eva pratipattidarunah 1/16/1
You are in the state of existence (when seen) in terms of your own
(substance [dravyct], location [ksetra]. time [kdla], and modes [ bhava ]). But
you are in the state of non-existence (when seen) in terms of (these four
aspects as they apply to) others. This (dual) nature of yours, partaking of
both existence and non-existence, is indeed difficult to comprehend (for
those who are ignorant of the anekantavada). (16) [91]
qwwrsp q[ ? ] art fw*ro^KT**rrc»inf»tf?t i
3WTfarT BTTOtftT fcr^TTnu^f ^ f<[ M?vsH
sadaika evayam aneka e[va] vci
tvam apy agacchann avadhdrandm iti /
abddhitam dharayasi svam artjasa
vicaranarha na hi vastuvrttayah flI7/j
Without resorting to absolutist positions, such as (claiming that) this
(soul) is eternally One, or (at the other extreme, claimig that it is) always
many (i.e. momentary), you hold to the nature (of reality), unobstructed (by
these false extremes). Indeed, the existence of things (as dual in nature)
transcends all (such absolutist) speculation. (17) [92]
sfterrct u?*;n
tvam ekanityatvanikhatacetasa
ksanaksayaksobhitacaksusa pi ca /
na vlksyase samkalitakramdkrama-
pravrttabhdvobhayabharivaibhavah 1118 //
Those (extremists) whose minds are either fixed on unity or eternality
(i. e. on substance) or are agitated by momentary annihilation (i. e. the
modes) (both) fail to perceive you. For in you, well-integrated.
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^wTcT^fwrf^cr:
c
is the abundant wealth of (both) the sequentially appearing (modes) and
the simultaneously active (qualities). (18) [93]
3T?f) ni^ii
apelavah kevalabodhasampada
sadoditajyotir ajayyavikramah /
asau svatattvapratipattyavasthitas
tvam ekasaksi ksanabhahgasahginam [119/1
You are perfect, because of the wealth of your omniscience [kevala-
bodha]; your strength is unconquerable (by ignorance) becauseof the eternally
luminous light (of this omniscience). (Although cognizing the external objects),
you are secure in your realized own-nature, you alone are the witness of
both the momentary (modes) and the enduring (substance). (19) [94]
stmt \
w* srot iroii
prakasayann apy atisayidhdmabhir
jagat samagram nijavidyalankrtaih /
vivicyamanah pratibhdsate bhavan
prabho parasparsaparanmukhah sadd //20 [[
O Lord ! You illuminate the whole universe with your supra-mundane
brilliance. ( And this briliance is even further ) ornamented by the light
of knowing your self. You refrain eternally from vitiating attachments to
the objects known; you are seen to be one who is distinct ( from these,
though cognizing them ). ( 20 ) [95]
TTTrT ?t F|5rf% I
•T rTTWHT f«TffT tTT CT5T UR? II
parat pardvrttaciddtmano'pi te
sprsanti bhtiva mahimanam adbhutam /
na tavatd dusyati tavaki citir
yatas citir yd citir eva sa sadd //21jj
Although your pure consciousness has turned away from (the desire to
know) all external objects, it (nevertheless) acquires the wondrous glory
(of simultaneously cognizing them). This (cognizing) in no way defiles
your pure consciousness, for that consciousness is ever the same. (21) [96]
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s N
tt^TT f^f^TT: <TfT^T5^7I?TTrT Stqsrfc ??T3'T7*'T?T: ^SHTO II? VOlVlI’Sil
tatha sado'nte jina vlryasampada
prapancayan vaibhavam asmi tavakam /
yathd vicitrah parikarmakausalat
prapadyase svadaparamparah svayamll25HIVIIchal /
O Jina ! 1 describe your splendour to the best of my ability, (a
splendour) seen in the holy assembly as you (sit and) enjoy the various forms
of bliss attained through your skilfulness in means (i. e. those deeds which
engender the Tirtha/ikara’s majesty). (25) [100] IV
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[ ]
n ftrMtssrowrfq i
3T3rf?5!TrftsnTTcqq5>f|(fq)T?^H: H^<Tfq*qTWtSsr>Tt*T% II? II
na varddhase yasi ca sarvatungatam
asimanimno'si vibho'namann api /
avast hi to pyatmamahoh(bh)ir adbhutaih
samantavistaratato ’vabhasase 1/1//
O Omniscient One ! You have ceased to grow (since you no longer have
a body), and yet you attain the greatest height of all (by virtue of your
omniscience). You bow to no one, and yet are a paragon of humility, (for
you have destroyed all pride). You stand firm (in your own nature) and
yet shine forth with your wonderful brilliance spreading and expanding in
all directions (i. e. you know all objects). (1) [101]
3TqT€tqfr(q>»t^r^qHq5T^Tq^4lf<S*WT5ff*n=cTT: I
3tti snfa HtatPdro irii
anddyanantakramacumbi vaibhava-
prabhavaruddhakhilakalavistarah /
ayam nijadravyagarimni puskale
suniscalo bhasi sanatanodayah 1/2/1
You have encompassed the entire expanse of time by the might of your
(present) glory, (a glory) attained gradually from beginningless time and
(now) eternal. (This point is made by way of contrast with the eternally
present omniscience of Isvara in the Pntanjalayoga school.) You are now
absolutely immovable from the immense greatness of your own self; you
shine with eternally rising splendour. (2) [102]
%i sr?tmT3ravrsrT CT'nroKftfcfqam i
flqqqq IRII
idam tava pratydyamatrasattaya
samantatah syutam apastavikriyam /
anddimadhyantavibhaktavaibhavam
samagram eva srayate cidacchatam 1/3/1
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Your consciousness is pervaded on all sides purely by cognition (and
nothing else) ; it is free from all defiled modifications. (And) your greatness,
devoid of (such) distinctions as beginning, middle, and end, consists wholly
of the purity of that consciousness. (3) [103]
ftretrorar i
H*TTfa hr fafe natsfra n fosHH iivii
bhavantam apy atmamahimni kurvatZ
kilarthasatta bhavato gariyasi!
tathapi salam vidi majjatiha te
yato ’sti bodhavisayo na kincanaj 141j
Although “universal existence” [ artha-satta ] is bigger than you in that it
applies (descriptively) to everything and (thus) encompasses even you in its
majesty, even that (“universal existence”) is seen to be well-contained within
your omniscience. This is because there is nothing which is not the object
of your knowledge. (4) [104]
ON «\
firrrsnt) 11*11
samagrasabddnugamad gabhiraya
jagad grasitva’ py abhidhanasattya/
tvad acchabodhasthitayd vidambvate
nabhasthall prasphuritaikatdrakal 15//
The profound “word-universal” [ abhidhdna-sattd ] applies to the totality
of words and encompasses the entire universe. Nevertheless, it is contained in
your pure knowledge and there appears like a ludicrously tiny star twinkling
in the (vast) heavens. (5) [105]
Grew wHiHrmT i
*T TT: HtfrT HHlfa II^U
vinaiva visvani nijavastugauravad
vibho bhavanmatratayd pravrttaya /
na jatucit pratyayasattayd parah
karambyate bhdti tathapi cinmayahl/6j /
O Omniscient One ! Your cognition exists and is made active by you
alone, purely through the greatness of your own self ; it operates indepen¬
dent of the universe. Although this cognition is never intermingled with the
other (he- with objects, these objects) nevertheless appear to be composed
of consciousness. (6) [106]
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* r^r® wr fgr^far ^rfq %^r? t
vr^T?r f^r «wrTff^% f?n?Tr*mT ii\sn
na viirthasatta prthag arthamandallni
vilanghya visphurjati kapi kevald /
bhavdn svayani sann akhildnhamdlikdm
sadaiva saksatkurute cidatmana H7[j
Moreover, the “universal existence” never appears isolated from or going
beyond the limits of the multitude of objects in which it resides. (But) you
directly perceive, by way of your self-which-is-consciousness, the totality
of objects, (and yet you remain in) your own-being, (i.e. you remain One,
separate from these objects, and thus you are greater than “universal
existence”). (7) [107]
H*nf<T m tl=:H
na sahdasatta saha sarvavacakair
vilarighayet pudgalatdm kaddcana /
tathdpi tadvdcakasaktir anjasa
cidekakone tava deva valgati//8ll
(Similarly), the “word-existence” [ Sabda-satta ], along with all the words
in which it resides, does not transcend its material nature (i. e. words are
composed of matter ; hence the “word-existence” is also material). Even
so, o Lord, the power of expressing these words is indeed held within a
small corner of your consciousness. (8 ) {108]
SWWJytWtT *T fjt SWJTfTT smT'n?TWf?Er rr [%] SfJTSRTT IK 11
kuto'ntarartho bahirarthanihnave
vind ntararthad bahirartha eva na /
prameya.sunyasya na hi pramanata
pramanasunyasya na [hi] prameyata //9//
If one denies (the existence of) external objects, how then can there be
internal reflection ? And without internal reflection, there cannot be any
(knowledge of) external objects. Indeed, there can be no cognition (at all)
for one (who asserts that the universe is) devoid of .objects ; and in the
absence of cognition, there can be no (way of ascertaining the presence of)
objects. (9) [109]
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c
n STCTfT 5Tfn4M«UTOTr I
3>iTpsr: <TfT^z faqqr u^n
na manameyasthitir atmacumbinl
prasahya bahyarthanisedhanaksama /
vadanti bodhakrtayah parisphutatp
vinaiva vaca bahirartham anjasa 1/10//
Since there is cognition and (the reflection of) objects within the soul,
one cannot dogmatically deny (the existence of) external objects. Indeed,
even without words, the object-images (reflected in the consciousness)
clearly denote the (existence of these) external objects. (10) [110]
gtsrrf?f*r: i
eWRTmfa *r«rt f*RT IIUH
vinopayogasphuritam sukhadibhih
svavastunirmagnagunair vibhavitah /
tvam ekatam e$i samagravdcakapi
yatha vina vacakavacyabhavatah l/ll/l
You appear (to us) with your qualities — bliss, etc. — immersed in the self
(i. e. no longer distinguishable), for there is no activity-impelled-by-will
left within you. Thus you attain a unity like (that of) the term “existence”
[sat], which denotes all things and yet is (itself) devoid of the relation
of word and object. (11) [111]
vm reHftfa HTfrfor ssnntr qq i
rmtf «gvnfMfcre far^n4 qfct: n?^u
kram dp a tat bh urivibhutibharini
svabhava eva sphuratas tavanis{s)am /
samam samagratp sahabhavivaibhavarp
vivarttamanam paritah prakasate//12 //
You bear the immense wealth of the sequentially appearing modes, while
(continuing to) shine in your own nature. And that splendour of yours,
consisting of the simultaneously perfected qualities whose nature is contiunous
transformation (with no essential change), casts its light in all directions.
(12) [112]
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H?pt HHtcRH I
H3H H ; HHtfH< HHrcTrTfccj *cfprt$T 'RJT% II? ^11
kramdk ramukran ta visesan i/wa vad
anaipsam ekarri sahajam sanatanam /
sadaiva sanmatram idaip nirankusam
samantatas tvarjt sphutam Isa pasyasi Ijl3j/
O Lord! By not paying attention to distinctions of sequentiality and
non-sequentiality, you always see clearly, on every side, the mere existence
which is One, partless, innate, eternal, and unobstructed. (13) [113]
hhuhtcTCh nfftsH crhh: i
^spjm^VTimV 3t*raTrrrf: n?vn
« c\ <v *
pradesabhedaksanabhedakhanditaryi
samagram antas ca bahis ca pasyatah/
samantatah kevalam ucchalanty ami
amtirtamurtah ksanikas tavanavah//141/
These objects, (both) visible and formless, are divided into atoms and further *
divided in terms of their space-points and time-points. They simply sparkle
(i. e. exert no influence) within your (omniscience), which cognizes both the
internal (self) and the external (objects). (14) [114]
Heft fHTCTlH
s
rm>HT Htesiwmcn: hst
ll?*ll
tato niraipsat kramaso' msdkalpanad
vipascimanisavadhi baddhavistarah /
yathottaram, sauksmyam updgatah sadd
sphuranty anantas tava tattvabhaktayah H15jj
“Existence” [jut] is (itself)devoid of parts. But one may imagine parts in
this great “existence,” and gradually divide it to the furthest extent possible
(i.e. into an infinity of parts). As he proceeds (in this dividing process),
the (existents to which ) “existence” (applies) become more and more
subtle. Such infinite divisions of reality, (though incredibly subtle, are
nevertheless) always illuminated by your knowledge. (15) [115]
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«ipjfa s'stjfatgf^aifa ^ i
fgwrf?H cTt^g TcTtfa afcn ^^T-mOr i»?^h
akhandasa t taprabhr tini kartsnyato
bahilny api dravyavikhanditani te /
visanti tdny eva ratdni tair vina
pradesasunyani prthak cakasati 111611
The entire range of objects, from the partless “existence” to the countless
[bahu] divisions of the substances [dravya], enters your knowledge, and
(these objects appear to) enjoy staying there (i. e. they are always known).
These objects, although devoid of (their) space-points [ pradesa ] (when
reflected in your consciousness), nevertheless shine forth (there) with (their)
individual separateness injact. (16) [116]
fcTTar?rmfHcT^rt tmi ^ i
T fi ^ HH TrT d fevrrftT
krtavataran itaretaram sada
satas ca sattam ca cakasatah samam /
vicinvatas te paritah sandtanam
vibhati sdmanyavisesasauhrdam 111711
Objects come into your knowledge always shining with both their (particular)
existence and their mutually (dependent, i. e. universal) existence. Your
knowledge, simultaneously cognizing (the dual nature of) such objects
well-demonstrates your abiding friendship for both the universal and the
particular (i. e. you always see both aspects of things). (17) [117]
MWfl qjocMU'-ai: II? cl I
muhur mithah karanakdryabhavato
vicitrarupam parindmam iryatah J
samagrabhavas tava deva pasyato
vrajanty anantah punar apy anantatdm //18//
O Lord ! All objects are constantly attaining to new and variegated modes,
since they are (in a state of) mutual causality. The infinity of objects, when
cognized by you, becomes an even higher order of infinity (because you know
the infinite modes of each of these objects as well as the objects themselves).
(18) [118]
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SRRRRrTTRTRTRRfrRcT HR HRH JRRjRTRHfH % ll?<UI
•s o 1
anantaso dravyam iharthaparyayair
vidaritani vyanjanaparyayair api /
s varupasattabharagddhayan tritam
samam samagram sphutatam upaiti te H19H
A substance [ dravys ] is infinitely divided, in terms of the (numerous) modes
acquired (both) through the .intra-quality transformations [ arthaparyaya ] and
through the spatial transformations [ vyanjanaparpaya ]. Even so, this [dravya]
is firnqy controlled by the force of (unified) existence which is its own
nature. The substance (and its transformations) are simultaneously and
totally illumined within you. (19) [119]
sTSRHH R HURT R 9W[ R ] jJoRR I
ctr^f^rt R gRR^ft R HrRRTsrSEfR^^ri TOiJ M^oll
vyapohitum dravyam alam na paryaya
na paryaya[n] dravyam api vyapohate /
tyajed bhidam skandhagato na pudgalo
na saf prthag dravyagam ekatarri tyajet //?0//
The modes cannot abandon (i. e. exist apart from) the substance; nor
can the substance exist free of modes. The substance called “matter” takes
the mode of an aggregate (of atoms); this, (aggregate) does not exist separate
from its parts. Nor can “universal existence” [satta], (although) residing in
particular objects, renounce its (essential) unity. (20) [120]
amRRRsrfR'rfcffrfa R^rRRTRTRRRRvRRfRfR I
HHHHtWTHR^RTRRTgjHTFHRR fR^RR fRR<P-d ll^ll
abhedabhedapratipattidurgame
mahaty agddhadbhutatattvavartmani j
samagraslmaskhalanad anakulas
tavaiva visvag vicaranti drstayah U21H
The path of reality is wonderful and extremely deep ; it is hard to traverse
because of the (difficulty of attaining) knowledge of (both) unity and
diversity. Only your teachings do not depart from the entire range of
limits (i. e. from the true nature of things), and thus they can move
unimpeded in (i. e. apply accurately to) all aspects (of reality). (21) (121)
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'U H * 1 1T>qn > H?Tsfis(vnT I
>
u^it
abhinnabhinnasthitam arthamandalani
samaksam alokayatah sadd'khilam /
sphutas tavatma ’yam abhinnasanmayo
'py anantaparyayavibhinnavaibhavah 1/22//
The entire aggregation of objects exists (i. e. is characterized both) as
unit} and as diversity. Your (soul), directly cognizing (this dual nature),
is always vividly seen as endowed with the majesty of (both) infinite
distinct modes and unified existence. (22) (122)
3H ijivl cq I f?f*fTtrHHIsSTVT: Pi'uqt-rjfjaei: I
5^n: yireHsfte p g qfocU fapJcTO:
anakulatvadibhir atmalaksanaih
sukhadirupd nijavastuhetavah /
tavaikakdlarjt vilasanti puskalah
pragalbhabodhajvalitd vibhutayah //23/1
Your abundant glories, (such as) bliss, etc., are (all) manifested simultane¬
ously. These are characterized by (such) own-marks as freedom from agita¬
tion, etc., and are the signs by (the presence of) which (one knows that his)
own-nature has been attained. ( Furthermore), they are perfect and illuminated
by perfected knowledge. (23) [123]
fenrm^ i
samantam antas ca bahis ca vaibhavarri
nimagnam unmagnam idatfi vibhasayan /
tv am ucchalan naiva pidhlyase par air
anantavijnanaghanaughaghasmarah / 124//
You manifest your great splendour (in two ways) : internally, immersed
within your self, and externally, being visible (in the holy assembly [samava-
s arana]). Thus arising, you are never obscured by the external (objects) ; you
destroy all clouds (of darkness) with your infinite knowledge. (24) [124]
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PwH i fa frT <r«n srnt *rr ssRusq i
HT cqf H^?T ^ Stqcq fq<sqq sqsrqq qqg TFq^T 11^*11911)01
nit an tam iddhena tapo visosi ta rp
tatha prabho mdpi jvalayasva tejasa /
yathaisa tndrp tv dtp sakalatp car dear a tp
pragharsya visvag jvalayan jvaldmy aharn /125//chatIVII
O Lord ! I am dried up by austerities ! Kindle me with the overwhelming
splendour of your light so that I will burst forth, forcefully illuminating
you, myself, and the whole world of animate and inanimate objects. (25)
[125] V
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f%fo*T5i fspmrrqiT I
f^TRJcTT'T: tl^cT: f^T ?gnTT tT^y,^wifrT+rTvi Tftf^TcT: II?II
kriyaikamulani bhavamulam ulbanam
kriyamayena kriyayaiva nighnata /
kriyakalapah sakalah kila tvayd
samucchalacchilabharena sllitah /////
The powerful roots of mundane existence are based primarily on (wrong)
action ; you have destroyed them by (right) action. Endowed with (ever)
more excellent conduct and filled with (right) action, your entire range of
activities becomes (characterized by) perfect conduct. ( 1 ) [126]
%cmT *mtw>TET srfaetm i
sspsftfaer soft n^n
amandanirvedaparena cetasa
samagrabhogan pravihaya nihsprhah /
tapo'nale juhvad iha svajlvitani
babhau bhavabhramsakutuhall bhavan //2/J
Your heart imbued with the profound disenchantment, you abandoned
all possessions and became deviod of all (worldly) desires. Offering
up your own earthly [iha] life into the fire of austerities, you became
inspired, eager to be finished with mundane existence. (2) (127)
^rsnFh q;UK*T^lf?gT^fi fkfrm I
fatft hTTaRtr ^ ^rs ^HUci i mc i R fa 11311
bhavasya panthanam anadivahitam
vihdya sadyah sivavartma vahayan /
vibho paravrtya viduram anataram
katham ca na’dhvanam avaptavan asi Ij3//
O Omniscient One ! Throwing away and abandoning the path of transmig¬
ration, which you had traversed since beginningless time, you suddenly
began to walk over the path to the holy (freedom). Somehow you cut
across a great distance (i. e. you made incredibly rapid progress) and arrived
at the path (3) [128]
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3TO<ra^si *Rmfq n*n
adhrsyadhairyarri viharantam ekakam
mahlyasi brahmapathe nirakulam /
adharsayan naiva bhavantam uddhata
manag api krurakasayadasyavah // 4 ]/
Your fortitude could not be challenged ; you moved all alone on the
path of Brahma (pure self), and (even) the passions, your cruel and rebelli¬
ous enemies, dared not attack you. (4) [129]
antf: siH^i qntffoT qrtrmr i
ijgiff; q(f)fcct^rtFrfTt srarsflwisrcft: Iiv.ii
tapobhir adhyatmavisuddkivarddhanaih
prasahya karmani bharena pacayan j
muhnr muhuh p (d)uritarecitdntara
bhavan akarslt prabalodayavallh //5//
By means of (external) austerities that increase the (internal) purity (of
the self), you very forcefully fructified the karmas. Repeatedly you kept at
a distance (i- e. prevented the fruition of) the large numbers of powerful
karmic forces brought into premature maturation by your austerities. And
then, (desiring to escape the fruits of even the wholesome karmas), you
destroyed them all (by dissociation [nirjara]. (5) [130]
strcrcmw n^n
tvam ucchikhapraskhalitaikadharaya
rajahksayasrenikrtddhirohanah /
akhanditotsahahathavaghattanaih
kasayavarsma ’ksapayah pratiksanam //<?//
As you mounted the ladder of (karma) destruction {ksapaka-sreni) you annihi¬
lated the dust of passion at every moment ; (this you accomplished) by
the powerful onslaught of your unbroken energy and with the sharp edge
of that upward-moving flame (i. e. your purity) which cannot fall back.
(6) [131]
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nrg(?r)^ (wj) tr: t
uparyupary adhyavasayamalayd
vis(s)udhya vairdgyavibhutisad(m)mukhah /
kasdyasariighaftananisthuro bhavan
apatayad bddarasuksmaki{(ikdh 1/7 jj
Having reached greater and greater heights of purity through sustained
meditation, you came face to face (i. e. you realized) the glory of (total)
non-attachment. Ruthlessly you struck down the passions (and thus)
annihilated both gross and subtle impurities. (7) [132]
?^ct?frsn^pi<nTOrr^jH: snprmn^T)^ <rfo»r«r srf^fit: t
fan erora «l»iwit<di n?!: n*ni
samantato 'nantagunabhir abdhutaPl
prakasas(s)ali parinamya suddhibhih /
nit an tasiiksm Ikrt ar cigar ah)an o
jina ksanat ks inakasdyatarn gatah 1181/
O Jina ! You increased the purity of your total being to an ever-infinitely-
-multiplying degree [ananta-guna] ; and thus you attained the extraordinary
brilliance (of knowledge). By reducing the stains of attachment to their
most subtle form (during the tenth stage, called suksma-samparaya), you
instantly (i. e. without passing into the eleventh stage) arrived at the state
of total freedom from all passsions (i. e. the twelfth stage, kslnamoha).
(8) [133]
SSfrftST ^TB5f ftpT I
11^11
kasdyanispidanalabdhasaus(havo
vyatiya kasfhdpj jina samparayikim /
sprsann aplryapathamantam ujjvalas
tvam askhalafi sthityanubhagabandhatah //9//
O Jina ! You arrived at the state of excellence which results from destruc¬
tion of the passions, and thus you went beyond the very boundaries of
the “affecting” influx [samparayika] (which is caused by both vibration
[yoga] and passions [ kasdya ]). Touching the least (binding portion) of the
“non-affecting” influx [iryapatha-asrava] (which is caused by vibration [ yoga]
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51
alone), you became, by virtue of your perfect purity, (totally) detached from
that (passion-caused) bondage which involves duration and fruit of karma.
(9) (134)
(nj) rmr+pt: || ? OII
sanaih samrddhavyavasayasampada
kramdt samasannasivasya te sat ah /
babhiivur unmtt(r)s[akalankakasmalah /
praphullaharsotkalika manobhuvah l/10jj
You gradually increased your power by exertion (in “pure” meditation
[, sukla-dhydna ]) and arrived (at the twelfth stage), close to liberation. Your
mental states, cleansed of all stains and defilements, became like buds of
bliss blossoming into flowers. (10) [135]
firmer «fR(5T II?? II
samamrtanandabharena pidlte
bbavan manahkudmalake sphu(aty ati /
vigahya lllam udiyaya kevalarri
sphutaikavisvodaradlpakdrcisah H11H
(At that time), your mind, like the bud of a flower heavy with the weight
of bliss (that follows upon) attaining the ambrosia of equanimity, burst
into blossom. (Then) there arose the omniscient f kevala] knowledge which
became a beautiful flame of light, kindled at the center of the entire
universe (and so illuminating everything). (11) 1136]
svayam prabuddhakhilavdstavasthitih
samastakartrtvanirutsukibhavan /
cidekadhatupacayaprapahcitah
samantavijnanaghano bhavdn abhut 1112 //
(At that time) you realized through (the power of) your self (i. e. not
depending on senses or mind) the true nature of all reality [vastu]. Totally
indifferent towards the desire to act (i. e. lacking any volitions), you became
infinite through the full expansion of your consciousness, a mass of pure
knowledge on every side. (12) (137]
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Heft HHHTTHfa 3HT WtmnH HHR I
3Hnm fag(g) jfafalgdm ffa faraR: ll^ll
tato galaty ayusi karma pelavarp
skhalad bahih sesam asesayan bhavan /
avapa siddhatvam anantam adbhutarp
vLs(s)uddhabodhoddhatadhdmiu niscalah // 13 //
Then, as (your) life came to its end, (you entered the fourteenth stage,
ayoga-kevalin, wherein) you destroyed all karmic residue, (which is) by
nature external to the soul. You attained the wondrous and eternal state
of “perfection” [siddhatva], and remained forever fixed [ niscala ] in the
highest abode of pure knowledge. (13) [138]
fatweffafa ft
I
rtfa fanfa u?vu
cid ekadhator api te samagratam
anantaviryddigundh pracakrire /
na jatucid dravyam ihaikaparyayani
bibharti vastutvam rte 'nyaparyayaih ]ll4jl
Although you have reached the perfection of consciousness, (your) other
qualities, such as infinite energy, etc., (themselves) bring completeness to
your perfection. In fact, the substance called soul [cif] leaving all other
modes does never assume the reality of one single mode. (14) [139]
svaviryasacivyabalad garlyaslm
svadharmamalam akhilarri vilokayan j
anantadharmoddhatamalabharinlrri
jagattraylm eva bhavan alokayan(t) / j15//
Relying upon the might of your own energy, you experienced the entire
aggregation of your infinite qualities and modes. You also experienced the
three worlds, which (themselves) bear abounding series of infinite aspects.
(15) [140]
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?3*i ^irsirf^ 33 thh?si»
S3 ■■» * v
trikalavisphurjjad anataparyaya-
prapancasa rriklrnasamastavastubhih /
svayapi samavyakti kilaikakevall-
bhavann anantatvam upagato bhavdn I/16H
All objects, along with their infinite modes, (modes which) arise in the
three times, are automatically and by their own (power) reflected simulta¬
neously in your knowledge. Thus, although you are One, you attain to the^
state of infinite (multiplicity) through this knowledge. (16) [141]
*1331 f33rTc( WcfufrT 3 t(^3 3T I
* c
?r*tW*W't3 <Tf33W (wfu 533 3Ef)f?rfi? 33 3133 ll?V3ll
yad atra kiheit sakale 'rthamandale
vivarttate vartsyati vrttam eva va /
samagram apy ekapade tad udgatam
tvayi svayam jyotisi deva bhasate //17/J
O Lord ! Everything in this totality of objects that happens, has happened,
or will happen, is reflected in you, the (omniscient) light, and thus shines
forth simultaneously. (17) [142]
THcf <m3?3 f337T3?c3ftt H?e:H
nivrttatrsnasya jagac caracaram
vyavasyatas te 'skhaladatmavikramam /
par at paravrtya cidanisavas tvayi
svabhavasauhityabharad jha\anty ami ///8//
Your self-valour (i. e. your infinite energy) is unshakable, even when you
perceive the entire universe, both animate and inanimate, for you have
turned away from all desire. The rays of your pure consciousness have
turned away from external objects and flash within you by the force of
their own satisfied nature. (18) [143]
?33T?33t5S?ITTrT*t»TTmf|TjT 333^3F333 f5 3 33 5(33 11^11
anantasamanyagabhlrasaranl-
bhareria sincan svavisesavlrudhah /
tvam atmana"tmanam ananyagocararri
samagram evanvabhavas trikalagam //79//
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€.
You “water” the “creeper” of your own extraordinary knowledge [kevala-
jnarta] by means of the “stream” of extremely profound and infinite
intuition. You know your self by (the power of that) self (alone, a self
which) extends into the three times and is not knowable by others (who
are not omniscient). (19) [144]
3R?cT?T: rtf: sfqr^bWTrtmfffaT I
fOTTPUpT faqrofa lRo||
anantasah khanditam atmano mahah
prapindayann atmamahimni nirbharam /
tv am atmani vyaprtasaktir unmisann
anekadha"tmdnam imam vipasyasi/j20 //
Although the light [kevala-jnana] of the self is infinitely divided (by knowing
infinite objects), you totally unify it within your own majesty (by knowing
your self). Your infinite energy operates within your being, and you know
your soul, shining with manifold nature (ie- unified as well as diversified).
(20) [145]
5trtT?rifctrafarftT«t#rtcr sm^rtra f3H VTTgrnf<tRT: I
a
3trTTemrvffT rFnrrfa h 'Stfiftt tftwrm ir?h
pramatrmeyady avibhinnavaibhavarp
pramaikamdtram jina bhavam uiritah /
agddhagambhXra nijams(s) amalinim
manag api svdrn na jahasi tlksnatdm 112111
O Profound and Unfathomable Jina! The splendour (of your omniscience)
is not divided by (such) distinctions as “knower” and “thing known,” for
you have attained to the state which is nothing but pure cognition. (Never¬
theless), you do not even slightly abandon the sharpness of your streaming
rays of knowledge, (by which objects are known). (21) [146]
C « 4
anantariipasprsi santatejasi
sphutaujasi prasphufatas tavatmani j
cidekatasankalitah sphuranty amuh
samantatikfnanubhavdh svasaktayah //22//
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S3
In you who shines forth with evident majesty and with the peaceful light
that touches infinite forms, there are manifested on every side these self¬
powers (bliss, etc.), (powers which are) intensely perceiving the self and
unified with the undivided consciousness. (22) [147]
3PPTTfg5fHftTfTftT?n fsrqgiHT I
fcnrrfm n^n
anantavijnanam ihatmana bhavan
anantam atmanam imam vighapayan /
pracandasamghapahathasphu\atsphu\a-
svasakticakrah svayam Isa bhdsate / 123/1
O Lord ! In this perfected state you take your self, endowed with infinite
knowledge, as your object ; you shine with the multitude [cakra] of your
own powers, (powers) which are manifested as a result of the tremendous
and forceful impact (of the self knowing only itself). (23) [148]
fjmfTFTCT*: qTT^StTfU I
ir^ii
svariipaguptasya nirakulatmanah
paranapeksasya tavollasanty amuh /
sunirbharasvanubhavaikagocara
nirantaranandaparamparasrajah 112411
Not depending upon anything else, you are totally free from all sorrow,
well-secured in your own nature. Within you shine forth the garland-chains
of unbroken bliss, which have become the sole object of (your) intense
experience of self. (24) [149]
srerjar *ri >n«Rtrrs?PTT htr i
qrftfrt qrenfq tr^f^rru *pft fasftsti srfem *** m
prasahya mam bhavanayd 'naya bhavan
visann ayaspindam ivagnir utka(ah /
karoti nadyapi yad ekacinmayam
guno nijo 'yam jadima mamaiva sah H25llchallVlH
Like a blazing fire forcefully infusing an iron ball (with heat), you enter
me by means of this prayer. If, (having done this), you (still) do not
render me one who is purely consciousness, it must be due to my own
dullness. (25) [150] VI
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qTT4frTw^s^r:(trr:) i
smTstrcr g5TTftw53:g% fe^Tf^^iTfaJFTra h?ii
aslmasamsdramahimni pancadha
vrajan pardvrttim anantaso ’yas(s)ah /
lagamy ayam deva balac cidancale
svadhamni visrantividhayinas tava /////
O Lord ! Helpless in this terrible beginningless transmigration, I have
passed countless times through the five-fold cycles [paravrtti].* (But) now I
ardently take refuge beneath the cloak of consciousness of you who rest
in your own abode. (1) [151]
i
f^ntcT (fomn) st^m^ ^fcrnm^ fetri^T sngfcm iirii
kasayasamghat{anaghrstaiesaya
mamaikaya citkalayd vyavasyatah /
kriydt (kiyan ) prakasas tava bhutibhasane
bhavaty alatatp dinakrn na jatucit //2//
Using the one bit of knowledge that has survived the impact of clashing
with the passions, I endeavor to praise your majesty. (But) how much light
(can my feeble efforts produce) ? Indeed, a torch can never become the
sun. (2) [152]
* This refers to the five parivartanas, viz.‘ dravya 0 , ksetra°, kd\a°, bhava°,
and bhava°. For details see Sarvarthasiddhi, II. 10.
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FEZ fenr^IH fsFfs^Rrfrg fa?f ?HT I
fo*m FT5Tf(*T)[?r] rm egtfter! Nr: *p^t h^ii
kiyat sphutcuji kihcid anddisamvrtam
kiyaj jvalat kincid ativa nirvrtam j
kiyat sprsa(a)[t] kincid asamsprsan mama
tvayisa tejah karunam visldati 1/3/1
O Lord! My own light has since beginningless time been covered up,
manifesting (itself) only slightly; it has mainly been extinguished, burning only
a little; and unable to touch most objects, it has cognized (only) a few of
them. (This light) becomes pitifully downcast with regard to you (i e. when
it seeks to describe your infinite glory). (3) [153]
tmT'TCsnjm ?) far* «H T: g* re*n=r st^fTtrWctgte^: \
fmtTf: strta «rra fatnrtsr ! »tr5t: ? imi
pral(h)dp(y)a visvam sakalam balad bhavan
mama svayani praksarito 'tivatsalah/
pipasito 'tyantam abodhadurbalah
ksameta paturri kiyad isa madrsah // 4 //
O Lord ! Full of affection you have showered (the ambrosia of your
wisdom) upon me (alone) out of the whole world (of beings). But although
(I am extremely) thirsty, how much (of this nectar) can a person like me,
weak with ignorance, possibly drink? (4) [154]
are i
vr<rmTfa inui
ay am bhavadbodhasudhaikasikaro
mamadya mdtraparindmakdmksinah j
kramena samdhuksitabodhatejasd
mayaiva peyas sakalo bhavan api //J//
For me, desirous of good health, one drop of the ambrosia of your
knowledge has acted as a medicine. ( By partaking of this), the light of my
knowledge has gradually been kindled. ( And now that my health has been
thus restored ), your ( teaching ) should be fully taken in (i.e. understood
and followed) by me alone (i.e. with no further external assistance).
(5) [155]
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1 Tf *??■*? d M r 5 farfacT:
StmTS aftsronqsi fq«R (?q) ^frs^TT^ffJT^PW I
BTcf *rfe«nf*r ?qu ?qm q f% fe q^tarotm: ? u^n
anaratani bodharasdyanam piban[n]
[a}khanditantarbahiraiigasamya!vah /
dhruvam bhavisyami samah svayatn tvaya
na sadhyate kini hi grliUasamycnnaih 1161/
Constantly drinking the ambrosia of your wisdom, and holding intact
my internal and external controls, I shall certainly, by my own efforts,
become like you. For what is there that cannot be achieved by those who
have accepted (the vows of) self-control ? (6) (156]
n«r^M?T^TiTf’»Tf«Tcf fen) ! fqr nggvt f Mg q? rtq mail
\ e\
vyatitasamkhyesv api saktyaraksaya
sthitasya mai(me) samyamalabdhidhamasu /
sada gunasrenisikhdmanisritam
vibho kiyad duramidam padam lava Ijl/j
O Omniscient One! you are fully secured in the (thirteenth) stage,
(namely, the sayoga kevalin ), which embodies countless attainments of
selfcontrol (i. e. wherein self-control is perfected J. 1 That stage which is the
crest-jewel of the ladder of spiritual progress, ( namely the fourteenth stage,
called ayoga-kevalin), is but a short distance from you; only because
you have not fully exercised your power (of stopping all yoga-vibrations
have you not yet arrived there). (7) [157]
jqqqqtfstchqlqSWST fWt t
3TeT5qfq?nqqq*q qffqqt q sflq^f^qqqfa ntqtm iisii
uparyupary urjitavlryasampada
vibho vibhindatps lava tattvam asmy ahani /
alabdhavijhanaghanasya yogino
na bodhasauhityam upaiti manasam 11*11"
O Omniscient One! Through the wealth of my ever-in creasing energy,
I am able to gain (more and more discriminatory) insight into your true
nature. (And such insight is to be desired, for) unless the mind of a
yogin attains the state of being a mass of discriminatory knowledge, he
does not reach the satisfaction derived from experience (of the self).
(8) [158] _
1 On the asamkhyata-samyama-labdhi-sihdnas see Sarvarthasiddhi IX, 46-49
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! *ro strict: i
*aR ^^T^rfHrn^rft^TT: ST<rtRf(mR?aTT *Rt¥R: IKll
ajas(s)ram asrantavivekadharaya
sudarunam dev a mama vyavasyatah /
svayam jayanty ullasitadbliutodayah
ksanaprahiiulvarana manobhuvah //P//
0 Lord ! I have striven long and hard (in performing austerities) with
an unceasing stream of discriminatory knowledge. (Thus) my mental states
are victorious; they have the wondrous flashings (of bliss, etc.) risen (with¬
in them), and they have reached the stage where their coverings will be
spontaneously lost in a moment. (9) [159]
^TtTSpTSnstmreq rtrtfmTT I
r. -o «v
^ rtf: it?on
samdmrtaksdlanagddhakarmana
kasayakalusyam apasya tatsamam /
mamadya sadyah sphutabodhamandalam
prasahya saksad bhavattsa te mahah //10/I
O Lord! The dust of passions has been removed by the strongly (cleansing)
action of the water of equanimity; (thus), today the sphere of knowledge
which (can) intensely experience your great glory has instantaneously manif¬
ested itself (in me). (10) [160]
c^ms 1 *mT?*r(?WT)5T ! f%rt^frfm^Tf%nr: STtfacITThfiT?: I
5 Ti»i»*r«n?wraT*wu famfR fcrrrurfRrTlqrrH u??u
tvam atmasatm[y]ajna cidekavrttitam
asisriyah sositaragadurgadah /
pare tu rdgajvarasatmyalasd
visanti bald visayan visopamdn //////
Oknower of the Nature of self! your afflictions in the form of attachments
are dried up, and you attain to the state of unified consciousness. But fools
(who are) outside (of your teachings) attain only to the objects of the senses,
which are comparable to poison, (because) these (fools) desire identify with
the fever of attachment. (11) [161]
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c
fanrf?i*>tpT(cT) ffinmVw^Or f^rc^rsicmf: ] fern srtm i
RR^cRfiRr^mifR ^STrT 11?^ II
kiyat kiyan(t) scimyamaslmavarlmani
kriyaratenapy apara [h] kriya ghnata /
tvayedam uccandacidekavikramaih
samastakartrtvam apakrtam hat hat H12H
(While) on the path (which goes to the) limits of (practices of) self-control
although you were slightly attached to certain (wholesome) activities, you
destroyed all other (evil) activities. Indeed, by the labour of youc fierce,
unified consiousness, all egoity (i.e. the sense of being an agent of karma,
etc.) was forcefully eliminated. (12) [162]
gf?*TcT: STRfT 'fa*! ’RTTSKR I
Ortscgsp: fast 93: 11*311
akartrsamvedanadhamni susthitah
prasahya pltva sakalam caracaram /
tv am es(v)a pasyasy anisayi nirutsukah
svadhatuposopacitary nijam vapuh 111311
Having vigorously taken in (i. e. known) the entire animate and inanimate
world, you are well-secured in the state of knowing, devoid of egoity
(pertaining to karma, etc.). Free from anxiety, you always merely observe
this body of yours, which is sustained by nourishment derived from its
own elements (i.e. the Tlrtharikara needs no food). (13) [163]
R?I f?re^rTRSJRTR(R) tl?V||
tavdrhato ’tyantamahimni sarysthitiryi
svasimalagnakhilavisvasampadah /
sadci nirucchvdsadhrtat(s) svasaktayah
svabhavaslmanam ima na bhindate l[14jj
You have attained the holy state of being secure in your immense majesty.
The glories of the entire world of objects are well-contained within their
own limits (i.e within your omniscient knowledge). Your own powers
(bliss, etc.) are always held within you, lacking even (so much as) “breathing
space” between them (since their number is infinite); they do not transgress
the boundaries of their own nature (i.e. they are all experienced by your
infinite intuition [ ananta-darsana ]). (14) [194]
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' * ■ *»
tig ?'KT?ir*raf?gg fgfgimteinTH^f^a *r^: n|i(ii
tavedamuccavacam Isa majjayaj
jayaty anantadbhutasatyavaibhavam /
svataitva eva sphurad atmayantritarp
cidudgamodgaratarangitarp mahah 1115//
O Lord! The world of gross and subtle objects is immersed in your glory;
this (glory) is victorious, infinite, real, and wondrous. (Furthermore), it shines
in its own-being, which is controlled by the self and is always active (i.e. nbt
merely potential) as a result of the continuous waves and floods of (manif¬
est) consciousness. (15) [165]
tf6ir wbr T*rcfl*n farc !
sprsann api svarps{s) ubharena bhuyasd
samucchvasad visvam idarn svastnumi /
parena sarvatra sadapy alanghita-
svabhavaslma jina nabhibhuyase 1/16//
O Jina I With the immense majesty of the rays of your knowledge, you
touch the (entire) world, which lives within its own boundaries. But even
though you touch the entire world ), the limits of your own-nature are
such that nothing can transgress them, and so on all sides you are never
overcome by others (i.e. karmas, etc.). (16) [166]
wif-rr *ngt: i
c '
h JiFeTT farfg n?\3ii
svabhavaslmanam ananyabadhita tp
sprsanti bhdvah svayam eva sasvatim j
parah parasyasti krto’pi tena na
kriyeti santa tvayi suddhaboddhari 1/17//
All existents are naturally and eternally contained within the limits of
their own-being; they cannot be obstructed by others. Although (from the
conventional standpoint) one (substance) is the agent of another, (in reality)
one cannot be the agent of another. Thus, in you who are pure consciousness,
all actions are extinguished. (17) [167]
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c
SsWtf faStTcT HfTrftfer *Tf: I
q srewfq sif^rfrr fsnrfiFcTfvsw^r ^Tfy?WTc*RTssc*Tfa u^n
akartr vijhatr tavedam adbhuta-
sphutaprakdsam satatoditarn mahah /
na jdtv api praskhalati svasaktibhir
bharena samdharitam atmana"imani JI18//
The glory of your (omniscient knowledge) never lapses; it is pure knower,
devoid of (the idea of) ‘‘doer.” Its light is bright and wondrous,
ever manifest, held firmly within you together with your other powers.
(18) [168]
ct%fct i
•« -\
5T5 (z) ssurwra qftcftsfq u ? y n
taveti vispastavikasam ullasad
villnadikkalavibhagam ekakam j
trud{t)atkriyakarakacakram akramat
svabhdvamdtram par it o'pi valgati l/19/f
Your omniscient knowledge, within which divisions of time and space
havedisappeared and the cycle of agent and action has been broken, moves
everywhere simultaneously. It shines with completely manifest radiance; it
is One, and nothing but its own-being. (19) [169]
qq q qtfqqffo trsrteqlt fqrTj?m i
stf snrtesirerfqsfra (q) mqqrqyifaqqrqrotq n^oii
pravarttate naiva ca ndtiv art fate
svabhava evodayate nirdkulam /
apelavolldsavildl(s)amdtpsala-
svasaklisambhdrabhrtaw bhavan mahah 1/2011
The light of your (omniscient knowledge) is held along with your powers,
which are strengthened by the delights of infinite bliss. It neither comes into
existence anew nor transgresses (the seif, i-e. it does not really become invol¬
ved with external objects); its own nature manifests itself, unimpeded.
(20) [170]
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erecrfsiwte:
o
^rftsfq vrm t=grT: STcT'cfrsft’ p: p'qfa I
3ratarg5>sf*r pfg=ng£r ufftftg ?fmq g mr vraiggrp u^?<i
hhrto’pi blnlvo bhriyase svaclhamabhih
svatah pratrpto'pi punah pratrpyasi /
asimavrddho'pi punar vivarddhase
mahimni slmaiva na vfi bhavadrsam f/2I //
Although you were complete (insofar as you) had innate (i. e. potential)
powers (while still in the mundane state), you are (now being in the state
of omniscience), even more complete. Similarly, although you were (poten¬
tially) already satiated, you (now) attain to complete satiation. And altho¬
ugh you had already grown to the fullest limit, you nevertheless grow
further; indeed, there is no limit to the greatness of one such as you.
(21) [171]
r^EnmtTTfT^nf^Tfvftsfq rtvt rprjftt |g sngfga I
gtrror mgT^qwibfT *rfw?: n^n
1 vain dtmamdhdtmyanirdkulo'pi sail
na tlksnatdm muncasi deva jatucit /
sadaiva yat taiksnyam udeti ddntnaru
tad eva mahatmyam usanti samvidah j 122/1
O Lord ! Although you are indifferent towards the majesty of your own
self, (still) you never abandon the sharpness (of your power to know all
objects). This extreme sharpness, which arises (in your knowledge), is that,
which wise people call greatness. (22) [172]
^HtTrfmb3TrT!ttF?m^rffr ?gfg ?gzj sptfa gcgitfNrftr \
g: jqspigqigg mgstm ?
anaratottejitasantatejasi
tvayi svayain sphurjati puskalaujasi /
samaksasamvedanaputacetasdip
katas tama[h]kandakathaiva madrsam 1/23/1
Your unceasingly brilliant and peaceful light (i. e. your omniscient know¬
ledge) sparkles by itself within you, (you) who are endowed with infinite
energy. How, when this is the case, can there be even talk of the curtain
of darkness (i. e- ignorance) for people like me, whose hearts have been
purified by the intuitive experience of the self ? (23) [173]
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f%rf%cT:
f^F^rfq iRvn
haihasphutaccitkalikocchalanmaho-
mahimni vitvaspr.fi sampratatp mama j
akhandadihmanclalap indi tatv i$as
tamo digantesvapi navatisthate // 24 //
Now, while your brilliance pervades the entire aggregete of directions
(i.e. all space), and the majesty of your light, endowed with the buds of
consciousness, forcefully blossoms and touches entire world, there is no
darkness anywhere - not even in the corners of my directions (i.e. within me).
(24) [174]
t
ots*r*T
Holism vsn
samantatas cidbharanirbharo bhavan
jagad vardkatfi skhalad ekacitkanam /
tavanabhutir bhavataiva yo ’thava
bhavet tavanugrahabrtphitodayah H25jlchallVIlH
You are on all sides complete with infinite consciousness. But this pitiable
world possesses a mere, faltering particle of pure consciousness. Indeed,
you can be experienced only by yourself, or perhaps by one whose pros¬
perity (i. e, purity) rises through your grace. (25) [175] VII
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[ ^rsTifk^rnr ]
cpntmrata u ^ sarcra: i
*?FTfcmT% frar: 5 tfkth: h ^ ii^ii
dnadiraktasya tavayam aslt
ya eva samklrnarasah svabhavah /
margavatare hathamarjitasrls
tvaya krtah santarasah sa eva /jl //
The nature of you, who had been vitiated by attachments since beginning¬
less time, was a mixture of different essences [rasa]-, when you entered
upon the path (of purity), you forcibly changed that nature into the
peaceful essence, endowed with great glory. (1) [176]
arorfacrcrTT’arfed finoRft*: ifitrmsrq' ^ |g : \
3HT frcfTZftarfinFq' 11^11
abadhitas tattvaviddm vimukter
ekah kasdyaksaya eva hetuh /
ay am kasayopacayasya bandha-
hetor viparyastataya tvayestah 1/2//
The annihilation of passions alone is the cause of freedom; (the fact
that it is such a cause is) not contradicted by those who know reality. It
(i.e. the annihilation of passions! was desired by you as well, (because of
its) being the opposite of that which causes accumulation of, and bondage
by, the passions. (2) [177]
ti*: i
«pfi=ra: 3p*mr: II
ekah kasayan abhisenayams tvaifi
nityopayuktas caturahgakarsl /
sarvabhiyogena samam y yavasyann-
eko’py anekah kalitah kasayaih 1/3/1
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Alone, you marched the army (i. e. the forces of your purity, austerities
etc.) against the passions. With endless exertion you pulled at them on
four sides, 1 endeavoriug to destroy them with all your energy. Although
alone, (you wrought such a great effect that) you were regarded as being
more than one by the passions. (3) [178]
cTcfTSsi^ctfisfq qitrm: srnrsr 11v11
muhur muhur vancitacitpraharai/i
pa/dyitavyaghutitair miladbhih /
tava'prakampyo’pi drdhaih kasayaili /
svasaktisaras tulitah praghrsya 1/4//
(During the eleventh stage of the ladder of pacification called upasama-
sreni, from which a fall to a lower stage is inevitable), the passions, although
attacked repeatedly by your pure consciousness, were able to dodge (such
attacks). (And) although put to flight, they returned and reassembled. The
essence of your might is unshakeable, but it was certainly put to. the test
by the grinding force of these powerful passions. (4) [179]
Fpri sr^rc: snr^r qqr qq msoi
pratiksanam samsprsatd svaviryani
labdhvantarani scimyag aviklavena /
tvayatha tesam vihitah praharah
prasahya sarvamkasa eka eva //5/j
Then, staying constantly in touch with your own energy, fearless, you
reached the appropriate moment and dealt a single terrible and (totally)
uprooting blow to these passions. (5) [180]
HTCTTrT aF^TUSTTJIST'rfsfq % gg Wt qgHWt fe] I
fan ! qfcqtu swrawifacfrcrenR q^crnr n^n
saksat kasayaksapanaksanepi
tvam udvahan kevalabodhalaksml [m] /
visvaikabhokta jina paurusasya
pmbhavam aviskrtavan paresdm 1/6//
1 Refers to the destruction of the four kinds of kasayas, namely, the
anan tdnubandhi, apratyakhydnamrana, pratyakhydndvarana and samjvalana
krodha , rnana, maya, and lobha.
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As you totally destroyed the passions, you immediately “married,” as
it were, the goddess of good fortune (in the form of omniscient knowle¬
dge; thus) you became the unparalleled enjoyer (i. e. knower) of the whole
universe. (In doing this), you manifested to others (i. e. the oheists, etc.)
the splendour of human endeavour. (6) [181]
wtimt (?ft) 'Tvfmrr : i
srom HTsnfstrm n^u
dyuhsthitim svam avas(s)opabhogyam
jhdnaikapuhjo 'py anuvartamcmah /
pradarsayan vartma sivasya saksad
hildya visvasya cakartha tlrtham //7//
Although now purely a mass of knowledge, you (nevertheless) waited out
the duration of your life, which must be experienced. (During this period),
for the benefit of the universe, you showed a direct path leading to the
auspicious state (i.e. liberation) and thus established a fording-place
[tirtha] (for crossing the flood of transmigration).^) [182]
fan* fasrt \
sffansj*** famsim licit
tlrthad bha vantah kila tad bhavadbhyo
mitho dvayesam iti hetubhdvah /
anadisantanakrtavataras
cakdsti bljahkuravat kila'yam mi
Indeed, you follow the ford (that was established before, your time), and
the (new) ford proceeds from you. Thus, there is truly a beautiful relationship
of mutual causality here, like that of the seed and sprout, which has come
down in a continuous tradition from beginningless time. (8) [183]
• o
samastam antah sprsatd 'pi visvam
vaktum samastam vacasdm asakteh /
pratyaksa rastrd 'khilabhavapunjad
anantabhago gaditas tvayaikah //9//
Although you touched, within yourself, and perceived, by yourself, the
entire universe, you nevertheless talked (i. e. 1 taught) only about an
infinitesimal part of the aggregation of total reality, because of the inabili¬
ty of words to express the whole universe. (9) [184]
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?T#W ^T^rTrTcftsq y CT g ^g qfa tyg ggg ig: n?°lt
bhindams tamo 'nadidrdhaprarudhatyi
mahadbhutastambhitatungacittaih /
tavaiva mktrad avadharito 'yarn
surasurair dvyatmakavastuvadah UlOj/
The gods and titans, whose minds have been compelled and elevated b)
the wondrous miracles (of the samavasarand), understood only through your
mouth (i.e. teachings) the doctrine of the dual (i.e. positive and negative)
nature of reality, (the doctrine) which dispels the darkness that has grown
tenaciously from beginningless time. (10) [185]
crtfrnw^ SWTO^WfaqfrWsif: I
w?msfa Jpfrsra sratTrrS:
<o N <9 « C * ‘
vagviprusas te krtacitramdrgah
pratyekatlrthaprutipattikartrlh /
srutva’pi kaiscit samudayabodha-
stiddhasayair eva dhrtas tadarthah //ll/l
The drops of your words have generated wondrous paths; they bring
knowledge of the variegated holy path [pratyeka-tlrtha] { i.e. probably
the paths of layman and ascetic). Although these (words) are heard (by
many), their true meaning is taken in only by those whose hearts are pur¬
ified through knowledge of the totality (of aspects, as propounded by the
anekanta-vada). (11) [186]
ftrafarcTm: u^u
vipaksasapeksatayaiva sabdah
sprsanti te vastu viruddhadharma ( a ) /
tadekadese'pi vislrnasarah
syadvddmuadravikalah skhalanti //72//
Your words (i.e. teachings) alone comprehend [sprsanti] reality, (which is)
endowed with mutually opposed characteristics, because those words are
(not absolute but) relative, and they anticipate the (presence of) opposite
(aspects which are not expressly stated). But the words (of the absolutists)
being deviod of the seal of the expression “ maybe ” [s>'<5/], have, in
(describing) only one aspect of reality, lost all their power and failed
(to describe reality in its totality). (12) [187]
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*??** 5tl: T**T*Tftm*Wf**T*rf: n?3i«
iyam sad ity uktir apeksate ’ sad-
vyavrttislmantitasatpravrtti (l) h /
jagatsamaksarn sahasaiva jahruh
svabhavasimanam athanyatha ’rthah [11311
The expression “exists” is relative (to non-existence); it anticipates the
negation of that very “existence” since all real activities [pravrtti] have
this (dual nature) as their boundary. If (one describes reality as being)
other than this, then the reals (so described) would immediately depart
from their innate boundaries as these are directly experienced by the
world. (13) [188]
ft* $e«nsfq I
*T Tmm <#faa q* fa?* qfa* tt^* **t?T ! ii?vii
sarvam sad ity aikyam udaharantl
krtva'pi sadbheda asamharantl /
na sattayd plyata eva visvani
plyeta sattaiva yad isa term H14jj
O Lord! The expression “all exists,” even in asserting the unity of all
reals (insofar as they share the characteristic of “existence”), does not
deny the diversity among them. The universe is not (completely) taken by
the term “exists”; (rather, this description of the reals is) itself subsumed
within the universe (i.e. the universe has further aspects). (14) [189]
*?*?**: TTFT?Tcft?r ! fa?* 5T*Tfa <T*5RTtT: SfTrHT I
3TTT* TT **?*?r*Tsf¥rsm f?T?* faftrstfasTfwfHc** II?*11
satpratyayah samsprsatlsa visvam
tathapi tatraikatamah sa atma /
asan sa satin anyataya ’bhidhatte
dvaitasya nityapravijrmbhitatvam 1/15/1
O Lord ! The cognition of “existence” certainly touches the (entire) unive¬
rse. Even so, the soul is only part of that (great existent, i.e. they are not
identical. Hence), this (soul) is (both) “non-existent” (as universe) and
‘ existent (as part). This difference (between soul and “existence”) indicates
(that every object is similarly non-unilary, and hence) that there is an
infinitely expanding diversity (in the universe). (15) [190]
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sifFir f%?nir |
fgre=r^ JTiTOw^TfgfHs qr*r nfir ?mm: srmfte n^n
pibann api vyapya hathena visvam
skhalan kilayam svaparatmaslnmi /
visvasya nanaivam anadisiddham
katbam bhuvi jndnaghanah pramarsti //16/I
Even when this soul, a mass of knowledge, forcefully takes in (i.e. knows)
the entire universe, it must (itself) fall within the limits of “one’s own
aspects” (i.e self-knowledge) and “aspects of the others” (i.e. the objects
of knowledge). For how, indeed, can (the soul) wipe away the multiple
nature of the universe, (a nature)established without beginning? (16) [191]
P'Frrt?' n sfitfr i
h Ht-frfrnrrfa fam mzw ftresr srrfafcr n?\9ii
sarvam vidity{v)aikyam api pramdrstum
na cetanacetanatdm ksameta /
na samskrtasydpi citd jadasya
cittvam pratlyeta kathancandpi //17 //
Even realization of (the fact that there is) unity of all (existents, a unity
experssed by the word “existence” [«?/]), cannot wipe away the distinction
between sentient and insentient things. A corpse on the funeral pyre, even
if well-decorated, could not manifest consciousness in any way (17) [192]
srqqatr: fa?# n?eii
pratyaksam uttisthati nisihureyam
syadvddamudra hathakdratas te /
anekasah sabdapathopanitam
sairiskrtya visvam samam askhalantl 1/18/1
The ruthlessly just seal of your doctrine of “maybe” [sydd- vada] stands and
confronts (all thinkers) with great force. It never fails to lead the entire
universe of objects along the path of proper words (i.e. to describe it corr¬
ectly). (18) [193]
3Rf?*rf?T: ST tfq T? ! I
usiq bn: nnt'g mm fjt u^n
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71
avast hi tilt sa tava deva drster
viruddhadharmesv anavasthitir yd /
skhalanti yady atra girah skhalantu
jatarri hi tavan mahad antaralam H19/I
O Lord! The strength of your position consists in the fact that you do
not remain fixated on (only one of) the many opposing aspects (of reality).
If the words (of the [ syad-vada ] fail here (i.e. do not definitively express
total reality), no matter—for they (still) establish the great distance (between
your view and those of others). (19) [194]
firei ymgreqgT W s reHHta I
cT?ctc?3'm3 33% 3*3 llyon
giram halddhdnavidhdnahetoh
syadvadamudram asrjas tvam eva /
tadahkitds te tadatatsvabhavarp
vadanti vastu svayam askhalantah 112011
It was you who created the seal of the doctrine of “maybe” [syad-vada] in
order to infuse words with power (to express reality). Branded by that (seal),
the words unfailingly declare by themselves the true nature of reality which
consists of both the positive (i.e. one’s own) and the negative (i.e. that which
belonge to others). (20) [195]
I
paratmanos tulyam anddiduhkha-
prabandhanirbhedaphalapraydsah /
dydsayann apy aparan paresdm
upasaniyas tvam ihaika asih i 121/1
The aim of your exertions was to destroy equally your own suffering and
that of others, (suffering) which has continued to exist in an unbroken
stream (since) beginningless (time). You alone, (therefore), were worthy to be
worshipped by others (aspiring to liberation), although you greatly wearied
many, (namely the absolutists who simply could not comprehend your teach¬
ings). (21) [196]
^ SjyfFtjfa ll^ll
y yap dr ay ad duhkhavinodanartham
aropayad duhkhabharam prasahya /
parair adhrsyam jina sasanatfi te
duhkkhasya mulany api krntatlha 1/22/1
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O Jina! Your teaching seeks to dispel (all) suffering by resolutely imposing
the burden of hardships (in the form of austerities). This (teaching) is
unassailable by others ; it severs the very roots of suffering in this world.
(22) [197]
h tern i
qul^mtu fqg?r: qqtsq- 113311
samamrtasvddaviddm munlnam
udyan mahdduhkhabharo'pi saukhyam /
payorasajnasya yatha vrsarer
hathdgnitaptam pibatah payo'tra H23H
Even the burden of the severe pain rising (from austerities) is happiness
for those sages who have realized the taste of the ambrosia of equanimity.
(This is) like a cat who, drinking severely heated (i. e. boiling) milk, (ignores
the pain because he) experiences the flavour. (23) [198]
qttsnft H<Tfr: ? ( 13*11
amandas rri vedanasandramurtt ih
samagra r Iryatisayopapannah /
nihsesitasesakalankapankah
ko ’nyo bhaved dptataro bhavattah 1124//
Who can be a greater teacher than you ? (For) you are the total
embodiment of infinite consciousness, endowed with the excellence of
infinite energy, (and) you have completely destroyed all the mud of karmas,
leaving no residue. (24) [199]
5TfrTOT% *Ts3E5r^q>f^<^q7t , n^fTaf I
eTrT: 1? Wfap?) m-mtT qT *tTqT*rf&T 113*1 lEmcil
yatas tavedam pratibhati sabda-
brahmaikacinmandapakonacumbi /
taiah param brahma bhavan ihaiko
yasmdt param naparam asti kihcit H25llchallVllIH
Since the “word-universal” [sabda-brahma], (which encompasses all words,
and through them all objects), is contained within a single corner of your
infinite knowledge, you are the highest and only Brahman ; there is no
one here greater than you. (25) [200] VIII
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*m?mcnc*TT swrei ?=rfart: i
C N
gfH^KS'^RTfcT^NT^q: fST^sfa fnsft:(?ft:) srfaqfrm?!?: II? II
margavatare samasan\bhrtatma
svayam prakasam svam itah parais tvam j
sunisfhurasthyutakutarkavdkyaih
ksipto ’pi nas(s)lh pratipattimandah /////
When you entered the path (of liberation), your soul was filled with
tranquility, and by your own (efforts) you attained to your own (inner)
light. Although others assailed you with harsh words, full of fallacious
arguments, you (still) did not waver from your (correct) understanding
of (reality). (1) [201]
(tfl:) IRII
avaptabhutdrthavicarasaro
niskampam ekatvakrtapratijnah /
nihsesiantarbahirangasango
dlnanukampdvisayas tvam as{s)lh //2//
Having attained to the most excellent kind of reflection on true reality,
you fearlessly vowed to remain isolated (from worldly involement). You
totally renounced both the internal and the external attachments (i. e.
passions and possessions), and you took (all) suffering beings as the object
of your compassion. (2) [202]
srfa»r ^saffafa^t fas>m*t i
^TTfa^TSStffa <T5TO1?T: ll^ll
samraksatas te ’skhalitarthadrsteh
sutrena sadjl vanikam nikamam /
apaksapatasya balad ivaslt
samastabhutesv api paksapatah //3/j
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(Living in accordance) with the scriptures, you never fell away from the
insight into the nature of reality, and you very carefully protected beings
of all six classes (i. e. earth-bodies, water-bodies, fire-bodies, air-bodies,
vegetable-bodies, and beings with more than one sense faculty). Although
impartial (by virtue of non-attachment), you became, as if compelled (to
do so), partial (i. e. compossionate) towards all beings. (3) [203]
qtrf'sptt: fafMepcS: qfTrftsfa *rWT I
surydmmjdh pavakaviprusas te
vinirdahantyah parito' pi gdtrarn /
abhipsatah karmaphalaikapakam
asan sudhaslkaranirvisesah 1/4//
The sun’s rays produced sparks of fire which, although they scorched your
limbs on all sides, became for you indistinguishable from drops ambrosia;
for you aspired to nothing but the ripening of the fruits of karmas, forcing
them into maturity by means of severe (austerities). (4) [204]
rpg: VTsrafgW: l
qfT*pr*jfcT: firnffct*?* faranfH: 11*11
matidah samdsvddabliarena naktani
grhitayogah savavad vicestah /
paretabhumau parisuskamurttih
vighat(itas tvam dasanaih sivdbhih //5/i
Fatigued by the burden of (austerities leading to) the experience of equ¬
animity, you stayed at night in the charnel ground, motionless as a corpse,
resolved to remain in motionless as a corpse, resolved to remain in
meditation. (As you sat there), the jackal’s teeth crushed your emaciated
body. (5) [205]
3 Tqif?rmTcr(*r)^ faarTfcraqHefter: 11^11
vidagdharoglva balavirodhan
masardhamasaksapanani kurvan /
anddirdgajvaravegamu(a)tra
kramena nihsesitavdn alolah jj6H
Like a wise patient you fasted for a month or a fortnight, according to
your ability. Devoid of lust in this world, you gradually eliminated compl¬
etely the power of that fever whose form is beginningless attachment.
(6) [206]
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3TIcT: WTUWI?fts«TTTrHT 5TmTgsgr: HT«TTH I|VSII
tatah kathahcit sakalatmavlrya-
vyaparaparyagatasamyamas tvam /
jatah kasayaksayato 'ksaratma
jnanaikapunjah svayam eva saksat //7//
Then (when that ftver was cooled), you attained, with some difficulty, (a
state of) perfect conduct; (this was done) by means of exertions undertaken
with the total power of your energy. You fully destroyed the passions,
and (thus) instantly became, by your own (efforts), indestuctible, a unified
mass of (omniscient) khowledge. (7) [207]
cTcTCr^n 5UT c ?mT'r^n I
q«n: iisii
talas tvaya vyaptaparaparena
svdyuhsthitiprdptiniyantritena
svakarmasesasya tathdvipdkam
utpsyata 'desi sivasya panthah /J8//
Then, having pervaded yourself as well as the external objects (with your
omniscient knowledge), you were restrained (from leaving this mundane
world only) by your own previously fixed duration-of-life [dyuh-karma].
Awaiting fruition of the remaining karnts (i-e. the four aghati-karmas: veda-
niya, ndma, dyuh, and gotra), you preached the path of the auspicious
(liberation). (8) [208]
c^TStf St?f*RTt HW ! ftfUtflT qrstT: 11^,11
ant ah kasdyaksapanah prasahya
bahir yathasakticaritrapakah /
sutrarthasapiksepatayd 'yam
pradarsito natha sivasya panthah II9II
O Lord! This path of auspicious (liberation), shown by you abridged
from the meaning of the scriptures (i.e. in short form), consists (first) in uie
internal destruction of passions and (second) in the vigorous external perfect ion
of right conduct (i.e. keeping the great vows of the ascetic) according to
one’s ability. (9) [209]
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9TY*T<t*£a‘q''5f«i :
sfomstfiT: fam ?in*T5% 5m: «fn*TOWH3IT farnfm: I
fdnfm^rtTfq «tt«r: ii?oii
bodhapradhanah kila sarriyamas te
tatah kasdyaksayaja sivaptih /
sivaptihetor api hetuhetur
ahetuvan niscaranasya bodhah //10//
In truth, your conduct is essentially based upon right knowledge; (and)
from that (conduct) there is destruction of the passions and attainment of the
auspicious (liberation). And so, although knowledge is (in fact) the cause
of attaining freedom, it ceases to be such a cause (i.e. it loses its efficacy)
in the case of one who has no (right) conduct. (10) [210]
Hf3tYsg*T5UT ctfmfevTmsemTmrgmd n??n
samastanistlmacari trabharah
svayuhsthitijhahsuvisirnabandhah /
sikheva vahneh sahajordhvagatya
tat siddhidhama 'dhyagamas tvam ante l/ll/l
You bore the entire burden of perfect conduct, scatterd away all bondage,
and realized the (final) state of your own life-period [ciyuh]. Thus, at the end
(of life), going upward by nature like the flame of a fire, you reached the
abode of the perfected (soul at the top of the loka-dkasa). (11) [211]
\ \ c
senTmddftrauT: ii^h
tasmin bhavdn apracalapradesak
piban drsa visvam asesam eva /
samaksasanivedanamiirttir aste
svaguptavlryatisayah sukhena H12H
In that abode (of perfected beings), with your space-points (i. e, the
domain of your soul) absolutely free from all vibrations, you drink in (i. e.
know) the entire universe with your sight. You remain (there) in a state of
bliss, an embodiment of direct perception (i. e. omniscient knowledge),
endowed with the excellence of your well-contained energy. (12) [212]
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3^t«ras , «ig(<2) ftTTf^c^r t
f^RTf^ era nre frwra tsfa g#(^)ran? n??n
drgbodhayos taiksnyavidhdyi vlryant
drgbodhataiksnyes(s)u nirakulatvam /
nirakulatvaifi tava deva saukhyam
gadhopayukto ’si sukham(e) tvam eva 1113//
O Lord ! (Your quality of) eneray [virya] brings about the sharpening of
intuition and knowledge. When these have been sharpened, there is the
state of freedom from afflictions, (the state which is itself) Your bliss. You
alone are fully secured in that bliss. (13) [213]
fararam mwTnTTTm(jj) nnrara i
3PT *W=cr: II?*11
vitrsnata jnanam anantardyd{a)m
drgvlryasdro 'skhalitah samantat /
ayam samastah sukhahetupunjas
tavabhavan nityanirdkulasya //14//
Freedom from desire, unobstructed knowledge and intuition, and excellent,
never-faltering energy-all these become the aggregation which causes
the bliss of you who are forever free from afflictions. (14) [214]
fn^rnmnia nrcrra nn qrenfn feufc ^ i, ?yu
anddisa msdrapalhad ape tarn
anantasiddhatvakrtavyavastham /
trikdlam aldya tam atmatattvam
saksat samarri pasyasi budhyase ca 1115//
The reality which *6 the self, having been removed from the path of
beginningless transmigration, has attained to the perfection that has no end.
Having become unified with the reality which is the self during (all) three
times, you simultaneously see it and (intuitively) know it (as an object).
(15) [215]
?iar>t|cftlffqf^cTT?W7Tf^rT: H^rTrft
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drgbodhavlryopacitatmasaktih
samantato nit yam akhandyamanah /
atyantataiksnyad avibhagakhandair
anantasah khandayasisa visvam /116/1
O Lord ! On all sides you have forever increased your strength, which
consists of intuition, knowledge, and energy. Being yourself indivisible, you
subdivide the entire universe an infinite number of times with the extreme
sharpness of your knowledge, all the way down to the infinitesimal points
that cannot be further divided, (and you know even these smallest parts).
(16) [216]
prdhopciyuktasya tava sphutantyah
svasaktayo visvasambv(n)abhbsdh /
vibho na bhindanti sada svabhavam
cidekashmanyakrtavatarah 1/1 7//
Omiscient One ! The powers of the self become manifest in you who
are well-secured in your own nature. (These powers) never transgress their
own nature; illumined by the one indivisible consciosness, they shine every¬
where in the universe. (17) [217]
ftnramqr: i
arfq qqmm ?qsiT hh mfer q<T*r»TraT: ii?cii
pramatrupena tava sthitasya
prameyariipena vivarttamanah I
slistavabhdsd api naikabhavam
tvaya samant yanti paddrthamalah 1/18/1
You remain in the state of a knower, and the innumerable objects
continue to exist (merely) as knowables, (for) although mingled in your
knowlege they never come to have identity with yf>u. (18) [218]
srmTqqq fmr ! ntq >nf?r n?^n
parapradesair na parah pradesi
pradesasunyam na hi vastu kincit /
dlanayan darsanboadhavlryam
jina pradesesu sadaiva bhdsi //l 9//
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N3
O Jina ! Indeed (one) substance does not acquire its space-points [pradesa]
from those of another substance (i. e substances have independent existe¬
nce). Also, no existent is devoid ofs pace-points (i. e. gunas must also have
them). You always shine in your (own) space-points, (which are) well-united
with your qualities, (namely) intuition, knowledge, energy, (etc.) (i. e. The
gums are said tc occupy the space-points cf the substance, contrary to the
Nyaya assertion that gunas exist independend of the substance). (19) [219]
ansrssg fesw fsnrfa: i
tr* rtor <r^wr: ii^om
almabya visvapi kila puskaleyam
drgbodhavaicitryamayi vibhutih /
tava svabhavad drsibodhamurter
etdvad evopakrtarp parebhyah //20/I
(Your great) glory, consisting of the'variegated knowledge and intuition,
(may be said to) depend upon this whole world (insofar as it takes the
world as its object). But only to that extent can it be said that you owe
(this glory) to other (things), for in fact you are by nature an embodim¬
ent of intuition and knowledge. (20) [220]
tfTCTTfsPTt ! ll^?II
anantadharmapracitaih pradesair
drgbodhayor asrayamatrabhutah /
drgbodhavaicitryamukhena saksad
vibho vibhasy eva hi visvarupah //21j/
0 Omniscient One! You are merely the abode of intuition and knowledge,
as well as of the innumerable other qualities which pervade your space-
points. However, intuition and knowledge are variegated (because of the
objects known); thus, you yourself also appear to be an embodiment of
infinite forms. (21) [221]
msrra fsrmk i
H *T?TSSr<*VT: IR^II
abhavabhavobhayarupam ekam
svavastu saksad svayam eva pasyan /
na sajjase kvapi sadd 'prakampah
s vabhavasimahkitatattvamagnah /122//
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c
By (the power of) your self you directly perceive your self; (and this self)
although single, partakes of the (triple) nature of being existent, non-existent,
and both (existent and non-existent, from the points of view of self, other,
and non-sequentiality, respectively). You never become attached to anything
other (than yourself ), but remain always unshakeable, immersed (only) in
that reality which does not transgress your own nature. (22) [222]
C\ \ >
bhutam bhavad bhdvi samastavisvam
alambamanah samam eva saksat /
anantavisvatmakadivyadlptis
tavopayogo jina ndstarn eti 1/23/1
O Jina! You simultaneously take the entire universe, past, present, anc
future, as the object of your omniscient knowledge. The divine splendoui
(of this knowledge) pervades the infinite worlds with its ceaseless activity
(23) [223]
mi gphr rmufa
samantato drstir avariteyani
sarvatra bodho ’yam aruddhasalctih /
anantavlryatisayena gadham
sudurddharam dharayasi svam Isa //24/j
O Lord! Your vision is on all sides unimpeded, and the power of your
knowledge is everywhere without obstruction. Fully immersed in your exce¬
llent and infinite energy, you remain invincible. (24) [224]
WW tjH fa5n?*RT STHUm fgSTPT I
*TOTsf?risft>Tr?T f*rar?:
h^vuisu^u
bhrantva samagrani jagad eva dinam
khinnatmana prdnapanam vidhaya /
bandlkrto 'sy adya maya 'tilobhdt
sv(a)rvas tvam evdpyay(th)a kirn vivddaih // 25 //chal/ix/
Having wandered miserably through all existences in this universe with
heart full of afflictions, I have today used all my energy ; nd have with
great longing made you captive. You alone are everything to me; now,
as I have attained you, what is the use discussions ? (25) [225] IX
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f^msfastHER tfWrncf *rft«T fiR sng-qrfa gEg^ i n?n
antarnimagnanyanayasvabhavam
svabhavalllocchalandrtham eva /
visuddhavijnanaghanaip samantdt
stosye jinam suddhanayaikadrsfya /////
I shall praise the Jina from one point of view, (namely) the pure (i.e.
non-conventional) way of seeing (him). Within (this) Jina’s nature, all other
partial descriptions are subsumed; he is on all sides a mass of pure cons¬
ciousness. (This pure consciousness) seeks no end other than manifesting
its own blissful nature (1) [226]
nirargalocchalav isaladh am no
yad eva caitanyacamatkrtam te /
udaravais(s)adyam udety abhedani
tad eva ruparri tava marjitasca(-sya) 1/2/1
Your miraculous and undivided consciousness rises and shines forth with
great clarity and unobstructed, brilliant light; that (consciousness) is (itself)
the true nature of you who are purified. (2) [227]
tH *T t7«f jTTftcT I
vTnf) favr) ! Il^lt
cidekarupaprasaras tavdyarp
nirudhyate yena sa eva nasti /
svabhdvagambhlramahimni lagno
vibho vibhasy ekarasapravahah 1/3//
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O Omniscient One! There is no one who can obstruct the homogeneous
expansion of your consciousness (i.e. an expansion which involves no qua¬
litative change). Well-secured in the profound greatness of your own nature,
you appear as a stream whose essence is unified (i.e. constantly blissful).
(3) [228]
! uv 11
uparyupary ucchalad acchadhama
prakasamanas tvam abhinnadharah j
cidekatasahkalitatmabhasa
samagram uccavacam asyaslsa I //¥//
You shine forth, endowed with an unbroken stream (of omniscience)
whose pure light flashes ever more brightly. The brilliant (rays) of the
self are held together by your unified consciousness; with these, you O Lord!
(even) transcend the distinctions of high and low in the entire range (of objects,
i.e. you see all objects with equal clarity, regardless of their size or
subtlety). (4) [229]
eT?rr(srT)%<rft$ I
ar=Rt?UT SWH II*. 11
e. x
samucchalaty atra tad(y)adntlye
mahaujasas cinmahaso mahimni /
jalaplavaplavitacitranltyd
vibhavyate visvam api pramrstam 1/5/1
When the unparalleled light of your consciousness, endowed with great
brilliance, fully manifests itself, then everything (else) appears like a painting
that has been blurred by a flood of water (i. e. fades by comparison).
(5) [230]
visuddhabodhapratibaddhadhamnah
svariipaguptasya cakas{s)atas te j
ay am sphutah svanubhavena kamam
udlryate bhinnarasah svabhdvah 1 16 //
Having your splendour united with pure consciousness, you shine forth,
well-contained within your own nature. Your own-being, the character of
which is different (than it was during the mundane states), and which
becomes evident through your experience of it, is freely manifest in you.
(6) [231]
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«-q^5ij>«ig^T^=Tqtsq ?q*rrg qqte?ro% mvsii
abhavabha vadivikalpajala m
samastam apy astamayam nayan nah /
samucchalad bodhctsudhaplavo 'yam
svabhava evollasati sphvtas te // 7//
You lay to rest the entire net of distinctions (that we normally make)
between existence, non-existence, etc., (by giving us a glimpse of infinite
consciousness). Your manifest own-being iteself shines forth, immersed
within the nectar of knowledge that rises on all sides. (7) [232]
tartpaRT: WRfrsrWrrc: srerogssjr: umi
svabhavabaddha call taikadrsjeh
sphutaprakasasya tavojjihasoh /
samantatah sambhrtabodhasarah
prakasapuhjah paritas cakasti l/8/l
Unmoved, with vision fixed on your own-being, your “light” mode
manifest, you are desirous of leaving (for the summit of the universe). The
mass of your light, whose form is knowledge, is complete in every respect
and shines forth on all sides. (8) [233]
r=rfu trqqtstq i
trqrT%?t«f,**r)vt*r II8.H
anadimadhyantacidekabhasi
prakasamane tvayi sarvato ’pi /
ekdkhilaksdlitakas(J)maleyam
vildsam ayaty anubhutir eva 1/9/1
When you shine forth on all sides with the splendour of unified
consciounesss that has neither beginning, middle, nor end, there begins to shine
(in me) nothing but the experience (of self, an experience) in which all
impurities are washed away. (9) [234]
qqra 5ppm(*r)f?r sqTfqfa facumir i
q tqnqq qftsfq tWcTcft %
tavatra tejasy anubhutmdtre
cakas(s)ati vyapini nityapurne /
na khandanam ko'pi vidhatum isah
samantato me nirupaplavasya 1/10//
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When your light, which is nothing but all-pervading, eternally perfect
self-experience, shines forth here (in the samavasarana), no one can obstruct
my (experience of the pure self, for I am then) on every side free from
afflictions. (10) [235]
*n(*n)^gr \
?T snffsrwpstfar tl??ll
cittejasa sakam anadimagna-
cittejasonmajjasi s(s)akam eva /
na jatucin muncasi candarocih
sphurat taditpunja ivatmadhama Illl/I
From beginningless time, you, along with the light of (your) pure cons¬
ciousness, were immersed (i.e. covered by karmas. But now) you, along with
the light of (your) pure consciousness, are made manifest. Your splendour
is intense (like that of the sun); you never abandon the brilliance of your
self, which is like a mass of lightning flashes, (il) [236]
sr*Fcm: ttw fVs'sfartfsnmsetm: i
ssit fetfct u?^u
o c * '
samantatah saurabham atanoti
tavaisa cicchaktivikasahasah /
kasyapy amuncinmakcirandapana-
laulyena dhanyasya dr so visanti 1/1211
Your smile, arising through the expansion of the power of consciousness,
spreads fragrance on every side. But the perceptions only of those
fortunate ones who are longing to drink the nectar of consciousness enter
this (fragrance). (12) [237]
ferity gbtMT: tFTTO I
tvam eka evaikarasasvabhavah
sunirbharah svanubhavena kdmam /
akhandacitpindavipinditasrir
vigahase saindhavakhilyalllam I/13H
Your nature partakes of only one character, and you are fully completed
by your own experience (i. e. you experience nothing but the self). Your
splendour (knowledge, energy, etc.) is united with a mass of undivided
consciousness. On your own you attain to (unity of character like that of)
the flavour of a piece of rock-salt (i. e- tasting the same throughout).
(13) [238]
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85
q?r ssrc&r wfa i
sn^nrfqo^: qfm> finttfa H?Tsr q=n?=mTqrttsfq n?vu
visuddhacitpurapariplutas tvam
ardrarda era svarasena bhasi j
praleyapindah parito vibhati
sadardra evadravatayuto ’pi Ijl4jl
(Although) fully immersed on all sides in the flood of pure consciousness
(i. e. although solidly unified), you appear to be extremely fluid (i. e. able
to comprehend all objects) by your own character (i. e. without deviating
from your nature. Thus you are) like a piece of ice, (which,) although
firm and endowed with solidity, always appears wet on every side. (14)
[239]
Bwrestmsnmmtsfq sqqiTstff vttfa »
&
ccfUTqsn STftft
aparabodhamrtasagaro ’pi
svaparadarsi svayam eva bhasi /
tvam any at ha svanubhavena sunyo
jahasi cidvastumahimni ni{e)ccham H15\!
Although you are an ocean of the nectar or infinite knowledge, you shine
forth on your own as being one who has insight into the self. If this
were not so, (you would) be devoid of self-experience and would never
abandon the desire (to attain) the greatness of that reality called conscious¬
ness (i. e. still having desires, you would not be perfect). (15) [240]
qqtfa 5tTqq**qrtm:
akhanditah svdnubhavas tavdyam
samagrapindlkrtabodhasarah /
dadati naivantaramuddhatayah
samantato jhanaparamparayah 1116//
Your unbroken self-experience, in which the entire essence of knowledge
has been united, never gives any occasion for the most formidable sequences
of knowledge (i. e- vikalpas based on various viewpoints) to arise. (16)
[241]
fqefr^rT^ I
?qj£: qq *spsn*: n^ll
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Sifted cT^^sf^f^icT:
e
nisldatas te svamahimny anante
nirantaraprasphuritanubhutih j
sphutah sadodety ayam eka eva
visrantavisvormibharah svabhavah HUH
As you remain in your infinite majesty, ever-flashing with self-experience,
there always arises nothing but this manifest own-being in which the entire
multitude of the waves (of vikalpas) is completely quieted. (17) [242]
fw SrerffalJFn fasT cTrSTffo: I
5TS: VTHTT^f afavttfa II? =: 11
sarva kriya karakakasmalaiva
kartradimula kila tatpravrtlih j
suddhah kriyacakraparanmakhas tvarp
bhamatram eva pratibhasi bhavah II18/1
All actions are befouled, as it were, by “agent, etc.,” for verily the putt¬
ing of an action into effect proceeds from (a situation involving) “agent, etc.”
(i. e. the six karakas). In your pure state you have turned away from this
cycle (of the karakas ) and are therefore one who shines forth with (i. e.
as) knowledge alone. (18) [243]
?crfai^>TT5j qroft? gsrarer: i
svasmai svatah svah svam ihaikabhdvaip
svasmin svayani pasyasi suprasatmah /
abhinnadrgdrsyataya sthito 'sman-
na karakatfisa drg eva bhasi II19JI
O Lord ! In this state you are extremely tranquil; within yourself, for
yourself, and by yourself you intuitively perceive your own unified being.
You remain free from distinctions of “seer” and “thing seen; ” hence
there are no divisions (of agent, etc., within you), and you shine forth
purely as intuition. (19) [244]
5f> * IR°h
eko ’py anekatvam upaiti kamam
purvdparlbhdvavibhaktabhavah /
nityoditaikagradrgekabhavo
na bhasase kalakalankitasrlh //20//
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An existent is divided into prior and later states, but also is one; thus
it attains fully to unity as well as to multiplicity. (But) you, having achieved
unity of consciousness through your ever-present one-pointed intuition
(of the self), do not ever appear like the goddess of fortune, who is
(always) sullied by (the presence of) misfortune, (i. e. Your unified consci¬
ousness is never vitiated by the presence of changing states). (20) £245]
s'rgnfa i
adyantamadhyddivibhagakalpah
samucchalan khandayati svabhdvam [
akhandadrgmandalapindi tasrlr
eko bhavan sarvasaras cakasti 1/21/1
The perception which (forcefully) arise (in the minds of ordinary people)
pertaining to distinctions of beginning, middle, and end etc., cut the own¬
being of reality into parts. You, (however), although endowed with all
aspects, shine forth as One, because your splendour is united with unbroken
intuition. (21) [246]
-o e
bhamdtram ity utkalitapravrttir
bhagnakriyakarakakaladesah /
suddhasvabhavaikajalojjvalas tvarp
purno bhavan na ’si nirakulasrih 1/22//
You are one for whom the only description possible is “nothing but know¬
ledge.” You are, (furthermore), one who has broken (the cycle of) action,
agent, time, and space. Sparkling like clear water with pure own-being,
you are perfect, a soul whose “goddess of wealth” is without afflictions,
(i.e. You are totally unsullied.) (22) [247]
* §rtt(^)mfq IR?II
ekagrapurnastimitavibhaga-
bhamatrabhava' skhalitaikavrttya j
cakasatah kevalanirbharasya
na sahkaras te 'sti na tuts(tucch)ata 'pi 1/23/1
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You shine with the one mode of being which does not fail away from
the state of pure intuition, (a state) which is free from distinctions, perfect,
immovable, and one-pointed (towards the self). In you, who are complete
with omniscient knowledge, there is neither confusion (of your consciousness
with the objects reflected therein) nor total absence (of these objects).
(23) [248]
*I*t*nR vfT? tig qg ^TftT l
*ng> g gi vnr% fglg gift) g gT fgg> ! gitgfg fgftrerlg;: i
bhavibhavan bhasi hi bhava eva
cittlbhavarns cinmaya eva bhasi /
bhavo na va bhasi cid eva bhasi
na va vibho bhasy asi ciccidekah 11241/
O Omniscient One! (From the point of view which does not distinguish
between qualities and substance), insofar as you shine forth as being one
with your qualities (and their modes), you are qualities alone. And insofar
as you shine forth as being consciousness, you are identical with conscious¬
ness. (But from the point of view which distinguishes qualities from sub¬
stance, it can be said that you) do not shine forth as being qualities, but
only as being substance [cit] ; you do not appear as endowed with consci¬
ousness, but are consciousness alone. (24) [249]
ggtfg gfnfctgr ! *ug qg nqitn®n?°u
ekasya suddhasya nirakulasya
bhavasya bhabharasunirbharasya /
sadd ’skhalad bhdvanayd 'naya ’ham
bhavami yoglsvara bhava eva jl25llchaljXH
O Lord of Yogins! By virtue of constant and unimpeded practice, I be¬
come (identical with) that state which is complete with the mass of brilliance
(i. e. knowledge), which is free from all afflictions, and which is unified
and pure. (25) [250] X
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[ 3T^ff«r ^ 5 : ]
vr3TcTT?*TWcTT ^ ! STfam ift^TfiTHV II ? II
iyam draghlyasl samycikparinamam abhlpsata /
bhavatatmavata deva ksapita mohaydminl 111 II
O Lord ! Desirous of obtaining the proper (i.e. innate) transformation
(i.e. mode of the soul), and being one (with the knowledge of the self),
you have brought this very long night of delusion to an end. (1) [251]
atsiFnsfcmntir g^Tfa’n; 11^ 11
suvisuddhais cidudgarair jlrnam dkhydsi kasmalam /
ajhdnad atiragena yad viruddham pvrahrtam 1/2/1
You preach that all the evil, contrary (to the nature of the soul),
that has been previously accumulated through ignorance and excessive
attachment, is destroyed by extremely pure flashes of consciousness. (2)
[252]
star: stT^n^ ftrcd 1
?§ rtTqTfq5TU5rrrnq?q II 3 II
dlprah prdrthayate visvapi bodhdgnir ayam c.njasa /
tv am tu mdtravisesajnas tavad eva prayacchasi 1/3/1
This “fire” of knowledge indeed seeks (to “burn”) the entire universe
(by knowing it). But you, knowing the measure (of what is worth knowing,
namely the true nature of the self), give only that much to this (knowledge)
to cognize. (3) [253]
rR?f n y \\
bodhdgnir indhanikurvan visvani visvamayam tava /
svadhatuposam e[kai]kam tanute tanuvikriydm [/ 4 //
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The fire of your knowledge takes the entire universe as its fuel;
indeed, it expands (the sphere of activities of its) body (to this extent) by
nourishing its unitary innate elements (i.e. by cognizing the self). (4) [254]
?t fafa n km
visvagrasatipustena sucldh aca Uanyadh a tun a j
ramamanasya te nityanx balam alokyate' tulam // 5 //
Your infinite energy is seen from the fact that, taking in the whole
universe, you always delight in the fully completed element of pure cons¬
ciousness. (5) [255]
3T**T*HTIvt4 ?**fa fa*: I
fartTW^ 11 ^ M
an an tab alas an naddham svabhavam bhavayan vibhuh /
antarjirnajagadgrasas tvam evaiko vilokyase II 6 H
You alone are seen to be the omniscient one, for you have digested
within yourself (i.e. internalized) this “morsel” which is the universe
(of object, and also) you perceive your own-being, which is endowed with
infinite energy. (6) [256]
fa3m*T*rc*T9F?re ST: SnTT3?3ffa*$T*m I
N C *\
3fa fa^^t *T% ***T**Kfa*T: II V9 M
visvagrasad anakanksah praydtas trptim aksayam /
ay am nirutsuko bhdsi svabhdvabharanirbharah // 7 //
Because you take m the whole universe, you are free from all desires
(to know anything more), and you have, thereby, attained to unending
contentment and freedom from striving (for new objects). You shine forth,
complete in your perfect own-being. (7) [257]
cTf**fj)sfa ?$*)*** it zi n
anantariipair udyadbhir upayogacamatkrtaih /
vahasy eko ’pi vaicitryam sumahimna sphutlbhavan // 8 //
You shine forth with great majesty; and although you are One, you
possess diversity through the wondrous and infinitely variegted manifestations
onsciousness which constantly arise. (8) [258]
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d^drdt-'KTtr:
vs
91
SR^me^T fg^nff wt n % n
eka avopayogas te sakaretarabhedatah /
jnanadarsanarupena dvitaylm gahate bhuvam // 9 //
Your consciousness is indeed unitary; and yet, because of the
distinction between form and formlessness, .pertaining to knowledge and
intuition, (respectively), that (consciousness) comes to possess a dual nature.
(9) [259]
SfqttWoi srefa fta-'cft cttfa II \ o II
samastavaranocchedan nityam eva nirargale /
aparyayem varttete drgjnaptl visade tvayi II 10 //
In you there is total destruction of all coverings (i.e. karma); hence
your intuition and knowledge, being clear and freed from all impediments,
always operate non-successively (i.e. simultaneously). (10) [260]
frsreqt: HgfqtTTtewct qftnjfarmr i
HARRIET % d ddTdfq ?sR5dd ii u n
drgjnaptyoh sahakarldam anantam vlryam urjitam /
sahate ’nantarayam te na managapi khandanam // 11 //
Your infinite energy, fully developed and free from all obstructions,
co-existing with knowledge and intuition, does not allow any further oppo¬
sition by the karmas). (11)' [261]
srmrqpr: tpft vrth h VR ii
akhandadarsanajnanapragalbhyaglapita'khilah /
andkulah sada tisthann ekdntena sukhl bhavan // 12 //
Having exhausted (i.e. known) the entire (universe) with the greatness
of (your) unbroken intuition and knowledge, you are always free from
afflictions and remain absolutely blissful. (12) [262]
gsft s?r srdrafa i
farqoUTqTfTcTldrrTqtrt ! 3T>q (3tTdt)fH q*qf?T II II
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92
svayaiti drgjhaptirupatvdn na sukhl san pramddyasi /
ni tya vyap ari tdnan ta vlrya jonya(jana)si pasyasi // 13 11
Because you embody the nature of intuition and knowledge, and
because you are (inherently] blissful, you do not fall away from (these
qualities). And, O lord of the infinite energy eternally manifest, you
know and see (every thing). 13 [263]
nasavaratvani drsijnaptyor na tavasti manag api /
sat ah svayam drsijhaptikriyamdtrena vastunah // 14 //
Because your existence is (characterized) purely by the action of
intuiting and of knowing objects, your intuition and knowledge are not
transitory in even the slightest (degree). (14) [264]
* rt I
II II
na te kartradypeksatvad drsijnaptyor anityata /
svayam eva sadaivasi yatah satkaraklmayah // 15 //
Since you yourself embody the nature of the six instrumentalities [karaka],
your intuition and knowledge never suffer any impermanence, (which would
normally occur in this mundane world) due to such considerations as agent,
etc. (15) [265]
ggq w rt ( n) iTisr spttvw i
cf* 11 \\ n
•o c
drsyajneyd{a)bahirvastu sannidhyam natra karanam /
kurvato darsanajnane drsijnaptikriye tava // 16 //
As you perform the actions of intuiting and knowing, the proximity of
external objects, (i.e.) the seeables and knowables, is not the means
(by which) your intuition and knowledge (operate), (i.e. Omniscience does
not depend upon external objects for its manifestation.) (16) [266]
* ^ I
II
kriyamdnadrsijnapti na te bhinne kathaneana /
svayam eva drsijnaptt bhavatah karmakl(a)rttandt /[17 //
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93
The actions of intuiting and knowing, being performed by you, are not
in any way distinct from you, for you yourself become, through destruction
of the karmas, that very iutuition and knowledge. (17) [267]
font i
ri 5f?mfccmT^tsfH VTT^tS?cTUS^tT^: II ?=; II
a c\
kriyani bhavatvam duty a drsijhapti bhavan svayam /
tv am drsijhaptimdtro ’si bhavo ’ntargiidhakdrakah // 18 11
You turn the actions (of intuiting and knowing) into states [ bhava ] (of your
self; in other words), by (the power of) your self you become intuition
and knowledge. (Thus), having subsumed the cycle of instrumentalities
[karaka] within your self, you ere nothing but intuition and knowleage-
( 18 ) [ 268 ]
fw I
HfUT: nun
>o \ * '
drgjnaptlbhavato nityam bhavanam bhavatah kriya /
tasyah kartrddirupena bhavan iillasati svayam // 19 //
(Since) you are always (nothing but) intuition and knowledge, their
manifestation (in you) is (itself) your action. (And) you shine forth in
in the form of being agent, etc., of that very action. [19] [269]
3TT?*TT ^frT § I
nyou
dtmd bhavasi kartteti drgjhaptl bhavaslti tu /
karmaivam apare bhavas tvam eva kuranddayah // 20 //
(Insofar) as you are the self, you are the agent (of producing intuition
and knowledge. And since) you yourself become intuition and knowledge,
you are the object (of that action). Similarly, you also embody the other
forms (of the kdrakas) : instrument, etc. (20) [270]
vmh wsnw pn nk?n
kriyakarakasamagrl grasollasavisaradah /
drsijhaptimayo bhavo bhavan bhavayatam sukhah // 21 //
Being one who is gifted both in manifesting and in subsuming the tota¬
lity of action and its instrumentalities (from the viewpoints of distinction
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and non-distinction, respectively, of qualities from substance), you are in
reality the embodiment of intuition and knowledge, and are a source of bliss
to those who reflect upon you- (21) [271]
a^TTfvT: I
¥nfH ri vn* qw nqqn
anakulah svayam jyotir antarbahir akhanditah /
svayatnvedanctsetmvedyo bhdsi tvam bhava eva nah // 22 //
Free from afflictions both within and without, you are yourself a light
undivided (by distinctions of substance and qualities, and this light is)
experienced by your own self. You appear to us as nothing but this
(pure) state of consciousness). (22) [272]
qarWa h q«nfa i
STTOTTUrrt ?T x? ffST II
evam eveti na kvdpi yadupaisy avadharanam /
avadh dr ay at a m tat tvam tava saiv avadharana // 23 //
You cannot in any way be definitely characterized as being “(only) this”
(or “only that”). Hence, an (exclusively) accurate determination of your
nature is not possible for those who try to define you (from a single
viewpoint). (23) [273]
tototc vnfn nqvn
N9 « N '
tiksnopayoganirvyagragadhagrahahathahatah /
anantasaktibhih splulrasphutam bhdsi parisphupm II 24 I/
You are, (as it were), forcibly struck, held fast (in your omniscience),
kept (there) through the intense, undistracted application of consciousness
(to all objects). You shine forth, possessing infinite powers, clearly and
completely manifest. (24) [274]
vr^rru: i
tvadbhdvabhdvanavydptavisvatmd ’smi bhavanmayah /
ay am dipanalagrastavarttinltya na samsayah // 25 // cha // XI11
My entire self has been pervaded by meditation on your qualities,
(hence) there is no doubt that I will partake of your own-nature, just as
the lamp-wick which is pervaded by fire (itself partakes of the nature of
fire.). (25) [275] XI *
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XII
[ 3HEJCJ Ssf ? : ]
farcro facmnra ;mts^i>i?cmTf5R i
ST?TcTfe'^?lT? : 'Bfe?qcs?!HSJ1c5Pr^3T^ 11 ? II
jindya jitardgaya namo ’nekantasaline /
anantacitkalasphotasprstaspastatmatejase II1 H
Salutations to the Jina, who has conquered all passions (and) is dis¬
tinguished by (preaching the doctrine of) anekdnta. (Salutations to him),
the clear glory of whose self is associated with the complete manifestations
of the infinite power of consciousness. (1) [276]
wmifa ststtct irii
aneko ’py atimanye tram jnanam ekam anakulam /
jnanam eva bhavan bbasi saksat sarvatra sarvadd //2//
Although you are of manifold nature, I (ignore your diversity and)
regard you as One, (as) undifferentiated knowledge. (For) you shine in all
places and at all times as nothing but the embodiment of knowledge. (2) [277]
3Trf nar cRimr gojmin: i
snnrcTm'hrr! ^ swt«s|' atsr?) ii?ii
ata eva viyatkalau tadgata dravyaparyayah /
jnanasya jnanatam Isa na pramarstum tavesate 11 3 //
For that very reason, O Lord, neither space and time nor the sub¬
stances and modifications that exist within them are able to obstruct the
omniscience of your knowledge. (3) [278]
*sre«mtr<TTVtri N vrsRr^graf'T i
fas* wm ffa nvn
svarupapararupabhyam tvaip bhavann abhavann api /
bhavabhavau vidan saksat sarvajna iti glyase // 4 11
Although you exist (from the point of view of your own-nature),
you also do not exist (from the point of view of the nature of others).
You directly perceive both being and non-being (in objects) and (for that
reason) are known as an omniscient (one). (4) [279]
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96
f°V^qfaPsH mldd-dg l: I
5TT^ W=dT fedr^ IIV.M
idam evam iti cchindan nikhilarthdn anantasah /
svayam ekam anantatvam jnanam bhiitva vivarttase 1/5 II
You remain in the form of knowledge which is unified [eka\, (but it
is) also infinite, for you have distinguished all objects as “this is like that”
(i. e. as they really are) an infinite number of times. (5) [280]
spTTfcT: Stvft ! VTTfn 11 ^ 11
akhandamahimanantavikalpoHasamamsalah /
andkulah prabho bhasi suddhajnanamahanidhih 11 6 //
O Lord! You shine forth with unbroken glory, free from all afflictions,
well-nourished with the infinitely radiating reflections (of object) and
possessing the great treasure of pure knowledge. (6) [281]
3T^*TT?T qTTeddt: I
3T^7ctt ^»r ?rrrt^ man
akramdt kramarn akramya karsanty api pardtmanoh /
anantd bodhadhareyam kramena tava krsyate // 7 //
Although the stream of your infinite knowledge has overcome the
sequentiality (found in the mundane state) and now, in your omniscience,
moves with non-sequentiality (i. e knows everything simultaneously), it
still flows in a sequential manner (insofar as it cognizes those modifica¬
tions of objects which can occur only in sequence). (7) [282]
qsr a*rrf«T ?sr stnrrerc g h u*n
bhavah sahabhuvo 'nanta bhanti kramabhuvas tu te /
eka eva tatha 'pi tvam bhavo bhavanlarani tu na // 8 //
Your simultaneously-appearing qualities and sequentially-appearing
modes shine forth in infinitude. Even so, you are only One (from the
point of view of substance), and you remain (in your own-)being, never
partaking of the nature of others. (8) . [283]
« <?N >
3Td?d drfrnd d dTTtRtfd ll^ll
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<3
97
vrttam tattvam anantam svam anantam vartsyad urjitam /
anantam varttamanam ca tvam eko dharayann asi // 9 //
You are one unified self, bearing (withing you) that true own-nature
which is strong because it encompasses infinite past (modes), infinite future
(modes), and infinite present (simultaneously existing qualities). (9) [284
3TrmFm qsr & h: umi
uttanayasi gambhlrani talasparsa ip svam anayan /
atalasparsa eva tvam gambhlrottanito 'pi nah //10 11
You are very profound and have raised yourself to great heights by
touching the very limits (i. e. knowing even the most subtle and most
gross of objects). And yet, although so profound and highly risen, you
remain one whose limits cannot be touched by us (i. e. we cannot know
your greatness completely). (10) [285]
urn
anantaviryavyaparadhlraspharasphurad drsahl
drnmatrihhavad abhati bhavato 'ntarbahis ca yat // 11 //
Your quality of intuition sparkles abundantly through the total
manifestation of the quality of infinite energy; your inner and outer light
shine forth as nothing but (this) intuition (i. e. even omniscient knowledge
can be said to know external objects only from the conventional point of
view; from the absolute point of view, it knows only the soul, and thus
is the same as intuition). (11) [286]
7^ 7% 5W>! VTTfo sfa'TTrtStfaflfqtT: \\\RU
dksepapariharabhyam khacitas tvam anantasah /
pade pade prabho bhasi protkhatapratiropitah 1112 //
O Lord! You are pervaded by the positive and negative aspects, and
you shine forth an innumerable number of times as being (either)
“replanted" [ pratxropita] (i. e. existence) or “dug out” [ protkhata ] (i. e.
non-existence) whenever the words indicating (one or the other of) these
aspects are used (to describe you). (12) [287]
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98
fastm a3RTsr<T^rm^ ?*nt i
cs
*Tfm f^^^nf'JTt ii^h
bibhrata tadatadrupasvdbhdvaffi svatp svayarp tvaya /
mahan viruddhadharmdnarp samaharo 'nubhuyase // 13 11
You bear the own-being whose nature is (both) ‘that” and “not that’’
(i. e. consisting of both positive and negative aspects). You experience
yourself as being a great aggregation of contradictory aspects. (13) [288]
sraraTTwrcu ’TifirT mrf: m«TTT<JTT*?gfa n?vu
svarupasattavastambhakhanditavyaptayo ’khilah /
asadharanatam yanti dharmah sadharanas tvayi II 14 //
As to those universal aspects (such as existence, object-ness, lcnowability,
etc.) whose spread (i. e. enumeration) as individual things is blocked by
their being subsumed under the “great universal,” (which described all of
them at once), even the totality (of these aspects) attains to particularity
within you (i. e. when looked at from the point of view of their presence
in an individual being, they become particular). (14) [289]
anantadhannasambharanirbharam rupam atamanah /
idam ekapade visvag bodhasaktya 'vagahase // 15 //
Through the power of your omniscience, you simultaneously and on
all sides enter into the nature of your self, which is complete with the
totality of infinite qualities and modes. (15) [290]
fairesRit fwjsrfar ^ n?^u
anvaya vyatirekesu vyatirekas ca tesv ami /
nimajjanto nimajjanti tvayi tvarti tesu majjasi // 16 11
The “simultaneous existents” [anvaya] (i. e. the qualities) are submer¬
ged in the “disjoined existents” [ vyatireka ] (i. e. the modes), and the
“disjoined existents” are submerged in these (“simultaneous” ones). They
are both submerged in you, and you are submerged in them. (16) [129]
n?v»n
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^P?dr c if L hTH';
o
99
pragabhavadayo ’bhavas catvaras tvayi bhavatam f
sr ay ante srayase. tesu tvam tu bhdvo ’'py abhdvatdm // 17 //
The four absences—prior absence [prdgabhdva\ etc. (i. e. prior absence,
posterior absence [ pradhvarpsdbhdva], mutual absence [anyonydbhava\ and
constant absence [atyantabhava] )—become presences [ bhdvatd ] in you.
And although you are of the nature of existence, with reference to those
absences you attain to absence, (i. e. Whether from the point of view of
the absences or from the point of view of your nature, there are no
absences in you. For example, your current enlightenment was always
potentially present; hence, pragabhava is absent. Your four perfections
(namejy knowledge, intuition, bliss, and energy) will never be lost; hence,
pradhvamsdbhava is absent. Your qualities (knowledge, intuition, etc.) are
present in all your modes; hence, anyonydbhava is absent. Finally, your
soul, while in reality completely different from other souls, nevertheless
partakes ot a nature similar to these; it can be figuratively said that
atyantabhava is absent.) (17) [292]
sr*rer I
aneko 'pi prapadya tv am ekatvam pratipadyate /
eko 'pi tvam anekatvam anekam prdpya gacchasi // 18 //
(The modes) are many, but being integrated with you, (whose nature
is substance), they attain to unity. And you, although On; (i.e. a sub¬
stance), possess a manifold nature insofar as you comprise the many
modes (18) [293]
tTTWsfartWqd? qifa ?qf forearm I
?q § farqtsrqfarUrqqfarq snrq
saksad anityam apy etad yati tvam prdpya nityatam /
tvam tu nityo 'py anityatvam anityam prdpya gahase I/19H
These (modes) are absolutely transitory, but being integrated in you
(whose nature is substance), they become eternal. And you, although eternal,
are (to be seen as) impermanent insofar as you comprise these transitory
modes. (19) [274]
1 * t?qT?ftqqfisr ?q H *qqq 1
H trsr wq?tf q tr^TS^TfqqtfqtT: ll^°U
ya evastam upaisi tvam sa evodlyate svayam /
sa eva dhruvatdm dhatse ya evastamitoditah 1/20//
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You are that very one who, having gone to rest, continues to exist
(i. e. as substance, your identity continues through modal transformations).
And you are one who, having “ set ” and then arisen (in this way), bears
the constancy (of substance) within you. (20) [295]
areracTf wj* wwai ?rwr i
V N
war qar wfa ctT=nr) qfofxfwT 11^11
abhavatdift nayan bhavam abhavam bhavataip nayan [
bhava eva bhavan bhasi tavubhau parivarttayan 1)21)1
You bring the existent (i. e. the present mode) to (the state of)
non-existence, and the non-existent (i. e. a future mode) to the state of
existence (with the passage of one moment). And although you (thus)
transform the nature (of the modes), you still shine forth as nothing but
existence (i.e. as an eternal substance). (21) [296]
wrtftsfa wrtft tfqRfa i
qqftsfq cwmrsRft w mf wftvTTR iiy^n
hetur eva samagro ’si samagro hetuman asi /
eko ’pi tvam anadyanto yathd purvam yathottaram 1122)1
You are in totality the cause and you are also in totality the effect
(i.e. your entire self is the cause of your next moment, as well as the
result of your previous moment). Although (you exist at only) one (moment
at a time), you are (nevertheless) without either beginning or epd. As you
were in the past, so will you be in the future (i.e. from the point of view
of substance, there is no essential change in you). (22) [297]
;r q>nf qrrcw rtrim qfaws*) i
arer^fqi^sptwt fwN>Tsrfsnfa: n n
na karyarp karanani naiva tvam eva pratibhasase /
akhandapinditaikatma cidekarasanirbharah 1)23)1
(From the point of view of non-distinction between substance and
modes), you appear neither as cause nor as effect, but only as one whose
self is undivided, unified, and complete with the single essence of consci¬
ousness. (23) [298]
vr^Tsfq ft#Tsfq qfrqtfa 1
c C\
qvtYsfq fofewr fipfew? ftq^rsfq «ng:% n n
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101
bhrto 'pi riktatam esi rikto 'pi paripuryase /
pur no ’pi ricyase kincit kirlcid rikto 'pi varddhase 1124/1
Although complete, you come to have emptiness (i.e. you are complete
in your own nature, but devoid of the nature of others). Although empty
(of the mundane states), you attain to perfection (of your own-nature).
Although perfect, you are (in a sense) somewhat diminished; and although
somewhat diminished, you are again increased, (i.e. There is increase and
decrease within your limits, by virtue of the quality known as aguru-laghu)
(24) [299]
II II II V II
vijndnaglianavinyastanityodyuktdtmano mama /
sphurantv asrdntam ardrardrds tavamur amibhutayah j/25jichjjXIIj/
You are endowed with a mass of omniscient knowledge, (and) my
self is always fixed upon you. May ever-new experiences of you flash forth
within me in unbroken series. (25) [300] XII
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XIII
*TTfa % *J: II \
II
sahajapramarjitacidaccharupatd-
pratibhdsamdnanikh ilarthasantati /
svaparaprakasabharabhavandmayarn
tad akrtrimaip kim api bhati te vapuhHl/l
Your wondrous, natural body shines forth, consisting of the activity of
totally illuminating yourself and others (i.e. the objects). It has the pure
form of that natural and cleansed consciousness in which the stream of
the totality* of objects is being reflected. (1) [301]
sitwt-y
Uc*fctfa? II ^
II
kramabhavibhavanikurumbamalaya
prabhavdvasdnaparimuktaya tava /
prasrtasya nityam acalarft samucchalaj
Una ciccamatkrtam idatjt vilokyate //2//
The wonderful activity of your consciousness is experienced by us.
Eternal (from the point of view of substance), unshakeable (in the absence
of vibrations [yoga] ), shining on all sides, you have attained expansion
(i.e. omnipresence) through the cognition of the (totality of) objects,
(objects) which are (from the point of view of substance) free from origin
and destruction, but which (at the same time, from the point of view of
modes, arise and are destroyed) according to the manifold series of
sequential states. (2) [302]
II 3 II
tdam eva deva sahabhavinlm tava
sphufayaty anantanijadharmamandallm /
tad abhinmbhinnasukhavlryavaibhva-
prabhrtisvasaktisamakalavedandt 11311
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103
O Lord ! This very (wondrous activity of consciousness) makes manifest the
collection of your infinite qualities; (these qualities) exist simultaneously,
(a fact which is shown by the) simultaneous experience of the soul’s
glorious powers, such as bliss and energy. (And these powers), although
distinct from consciousness, are (to some extent) identical (with it, insofar
as they share the same space-points, namely those of the soul). (3) [303]
tWaaR W a WTarfw^TSfa Wit# <
cTT*m cW a ’TW pR lW c Tf STER* faTT^RFTTSrfaf3?T: II t II
tv am anantadharmabharabhavito ’pi sann
upayogalaksanamukhena bhasase /
na hi tavata tvam upayogamatratam
srayase nirdsrayagunaprasiddhitah Il4jl
Although infused with the totality of infinite qualities, you shine forth
only “through the mouth of” that characteristic called “active conscious¬
ness” [ upayoga ] (i.e. your qualities are made manifest only through
the manifestation of your active consciousness). But this (manner in which
the qualities are made manifest) surely (does) not (mean) that you are
nothing but active consciousness; (the other qualities must belong to you
as well), because the presence of qualities is not possible independent of an
abode (i.e. substance). (4) [304]
3rsrj?*RMRwmfrT tIcwotsf*: *wei a aamfama <roa i
a f$ eaaTaif>maaaTfaa aw n km
ajadatvamatram avayati cetanam
ajadah svayatji na jadatdm iyat pardt /
na hi vastusaktiharanakfamah parah
svaparaprakdsanam abadhitarti tava //5//
(People) consider consciousness to be nothing but the absence of insentience
(i.e. the absence of inanimate karmic matter). But that which is sentient
by nature can never become insentient because of (the influence of) other
(things, such as karmas). Your (innate ability to illuminate) your self and
others (i.e. the objects) is not negated (by the presence of karmic matter),
because no (substance) is able to remove the (innate) power of another
(substance). (5) [305]
aWMH T aft fwwT fwTw ftaa eaa^JtafafaftRWTfaaT i
arfaaa it a f? fafampt spna <rctaa‘ a a saarcwKwa n \ n
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ajadapramdtari vibhau tvayi sthite
svaparaprameyamitir ity abadhita /
avid an par apt na hi visisyate jadat
paravedanam ca na jadagrakaranam //6/I
You are an omniscient one, a knower who is not insentient; thus in
your presence, (the doctrine of) knowledge of both self and other is irrefu¬
tably established. For one who does not know others (i.e. the objects) is
indistinguishable from insentient (things, in the sense that these also do
not know them). Nor (is it correct to say that) the knowing of others (i.e.
of inanimate objects) causes the knower to be rendered inanimate (i.e. cog¬
nition does not produce bondage). (6) [306]
3T^tTS«T%fcT ?T HT a Ufa I
S3 « O
cfcTT qq 35PtT II V3 II
jadato ’bhyudeti na jadasya vedana
samudeti sa tu yadi najadad api /
dhruvam astam eti jadavedana tada
jadavedana stamayatah kva vedana 1/7 //
Knowledge of the inanimate (objects) does not arise from the inanimate
(things themselves; it must arise form the soul). If it is (nevertheless)
maintained that (the soul can know only itself and hence that) knowledge
of the inanimate does proceed from the inanimate (things) themselves,
(and not from the soul), this would surely mean the negation [astam
eti] of the very (possibility of) knowing inanimate (things at all). And
for one who negates knowledge of the inanimate, how can there be any
knowledge? (i.e. In the absence of bondage, there are no external restraints
on knolwedge; if it can know at all, then it can spread everywhere and
know everything. Hence, if one suggests that there are some things that it
cannot know, it must follow that it has no ability to know whatsoever; thus
any sort of knowledge would be impossible.) (7) [307]
arfgqff qi ftraT II t; II
na ca vedanatmani sada “ tmana ” tmanah
paravedanaviraha eva sidhyati /
avidan param svam ayam akrtim vina
katham andhabuddhir anubhutim dnayet /I8/I
(It is suggested, and agreed to by some that the soul knows not
the objects themselves but rather the knowledge of objects, i.e. the reflec¬
tions of objects within the knowledge, and hence knows only itself.) But
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even if (the soul) is thus always (secure) in its own-nature, knowing itself,
this (fact) does not prove the absence of knowledge of external objects,
(i.e. The reflection of external objects in knowledge could not occur without
the actual external presence of these objects.) How would the ignorant
person who (totally) negates knowledge of external objects (i. e. who
ignores the dependence of knowledge upon their presence, explain the)
experience of the forms that appear in knowledge ? (8) [308]
^ f*TT t
irsmVsreH faitrfot gifasu: q « fad Pom n n
net kaddeandpi paravedandm vina
nijavedana jina janasya jayate /
gajamllanena nipatanti bdlisah
pararaktiriktacidupdstimohitah 1/911
O Jina! A man can have no knowledge of the self without the know¬
ledge of other (objects as well; i.e. not only are these two types of
knowledge not incompatible, but they must always accompany one another).
But ignorant beings are deluded (into) desiring the experience of a consci¬
ousness devoid of all other (objects, for they foolishly believe that these
objects will) contaminate (them. These beings) fall (i.e. do not attain
salvation), just as an elephant who closes his eyes (falls into a ditch and
cannot escape). (9) [309]
qfteft of? i
u u
O C\ C c
paravedandstamayagddhasamhrtd
parito drg eva yadi deva bhasate /
paravedand 'bhyudayaduravistrta
nitaram drg eva kila bhati kevala 1110/1
O Lord! If there is any (quality) which, lacking all other objects,
has been contracted on all sides and shines forth (with only one
object, namely the self), that quality can only be the intuition [darsana].
Indeed, only perfected intuition is completely separated from the fully
expanded knowledge of (all) objects. (10) [310]
qftfof q>wqqt^rt i
paravedand na sahakary-asambhave
parinirvrtasya katbam apy apohyate /
dvayavedand prakrtir eva samvidah
sthagitaiva sa ’nyakaranany apeksate //Jl/I
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In the case of the liberated soul, there is no way whatsoever that
knowledge of external objects can be denied on the grounds that (the
liberated one) lacks auxiliary causes (i.e. sense organs, etc.). (For) it is
the very nature of knowledge to cognize both (the self and the objects),
and (this knowledge) depends upon auxiliary causes only when its (innate)
nature is obstructed (by karmic forces, i.e. Such things as sense organs,
light, etc., are necessary to cognition only during the mundane state.)
(11) [311]
*T fa^TT: sp?TT: I
« o >
tti f%?r g ^TFcrat q?ra: rasrfra qwctraifcra: n u
na paravamarsarasiko 'bhyudZyase
param asrayan vibhajase nijah kalah /
sthitir eva sa kila tava tu vastavz
pasavah sprsanti paramatmaghatinah !jl2jj
rt is not because you desire contamination by objects that you attain
to the full glory (of your omniscience). Nor is it through dependence upon
other objects that you attain to the full expanse of your light. That
(omniscience or light) is your very nature. It is onIy“self-destructive animals”
(i.e. ignorant people) who “touch” external objects (i.e. who really depend
upon these objects for their knowledge, and are contaminated by attachment
to them). (12) [312]
firam ?fct raster tfrc Trnra facratfa trafk faraeresm.- i
?) eraf^tra: srasra qqfara u n
visaya iti sprsati vlra ragavan
visayiti pasyati viraktadarsanah /
ubhayo 'sadaiva (ubhaye sadaiva ?) samakalavedane
tad aviplavah kvacana viplavah kvacit f/13//
O Victorious One ! A man with passions, devoid of true insight
[darsana], (takes an either/or position, thinking) “these are objects” (with
reference to the varying states of knowledge, cognized by the soul), and
“that is the agent” (with reference to the soul itself). But the soul is
innately both (this) object and (this) agent, and is simultaneously experienced
(as being both. These two positions are not really incompatible), because
at certain times (i.e. during the mundane state, the soul) is beset with
dualities (of agent and action, etc.), while at other times (i.e. after liberation)
there is unified (consciousness.) (13) [313]
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*q*mq sar sre?T5*mi qfe mfa mg qt wfh: i
K^swmqTfqH^ismra f?? crfsm^mfqm st^mH n ?v u
svayam eva deva bhuvanam prakasyatam
yadi yatl yatu tapanasya ka ksatih /
sahajaprakasabhctranirbharo 'rrisuman
na hi tatprakdsanadhiyd prakasate 1/14/1
O Lord ! If the universe itself comes under the illumination of the sun,
let it be so ! There is no loss (in this to the sun), for surely (that) sun,
complete with the totality of its innate light, does not shine forth out of a
desire to illuminate the world, (i.e. It is the very nature of the sun to
illuminate.) (14) [314]
tqqqq qq qqq qqqqf qfa qtfct qtg pq*q *PT Stfct: I
gmstf?? ctfsrqmqq(?T)[tT:] It It
svayam eva deva bhuvanam prameyatam
yadi yati yatu purusasya ka ksatih /
sahajavabodhabharanirbharah puman
na hi tat pram ana vas(s)a [ ta\ h prakasate 1/15/1
O Lord ! If the universe becomes the object (of your omniscience), let
it be so ! There is no loss (in this) to the (omniscient) soul, for surely (that
soul), perfected with innate knowledge, does not shine forth out of a desire
to make (the world its) object, (i.e. Like the sun, an omniscient being
shines, i.e. knows by nature; there is no desire for, or contamination by,
that which is known). (15) [315]
rjqqq SRJTmtfcI qqq qqTCTqqfa fqqTSfa qq I
fa?' qTqmqsqqqqfa stma?: II II
udayan prakdsayati lokam amsuman
bhuvanam prakasanamatim vina 'pi cet /
ghanamohasannahrdayas tad esa kim
parabhasanavyasanam eti balakah //16//
If the rising sun illuminates the world, even though it has no wish to
do so, then why does the fool come to the disaster (of believing that
contamination is produced) by knowing other (objects)? (Indeed) his mind
must be) stupefied by gross delusion ! (16) [316]
^qqqsiqrTqqqq: *qqtqq: i
ccRTU fqqqfarm: TT. qqqfa 5* qqqTflq>q$r: II ?vs II
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c.
bahirantar apratihataprabhdbharah
svaparaprakasanagunah svabhavatah /
tv am ayam cidekaniyatah parah param
bhramam eti deva parabhasanonmukhah //17//
You are endowed with the quality of illuminating yourself as well as
other (objects); you are complete with (the) unobstructed light (of
omniscience), both inside and out (i.e. with reference to both self and
objects), and you are, by nature, well-secured in your unified consciousness.
Still, O Lord, others (i.e. those with false views) come to delusion
(concerning the nature of your knowledge), because they (adhere to the
doctrine that the soul) is desirous of illuminating other (objects, and
hence is contaminated by them). (17) [317]
***§ ^ fo>vn(vr) i
sphutabhdvamdtram api vastu te bhavat
svasamlkaroti kila(a) karakotkaram /
na hi hlyate katham aplha niscaya-
vyavaharasamhatimayl jagatstliitih //78//
Your nature [vastu] becomes extremely clear to you (through intuition
[.darsana ]); but your quality of knowledge, (which knows other objects),
assimilates the entire cycle of instrumentalities (i.e. agent, action, etc.) within
itself. For the nature of the world, comprising both conventional and abso¬
lute, can in no way be diminished (i.e. altered). (18) [318] 1
*TfT>»TTfiR>S?r *TT3tT fiWRFf: I
* % 'TT: II II
sahaja sadd sphurati suddhacetana
parinamino ’tra paraja vibhaktayah /
na vibhaktikaranataya bahir luthann
apanltamohakalusasya te parah I/19II
1. The meaning of the verse is not clear. The author is probably trying to show
that only from the conventional standpoint does the omniscient being know
objects or possess distinctions as to agency, etc,, while from the absolute stand¬
point he knows only his own self. Both these views are valid, as long as the
standpoint is specified.
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In this (state of omniscience), your consciousness is pure (on account
of) the removal of the taint of passion. (Although) subject to the law of
change, it shines forth continuously. (Its manifestation is) natural (but) its
distinctions (of universal, particulars, etc.) are born of others (i.e. reflect the
diversity of objects). Other objects are (merely) the cause of (these) distinc¬
tions; they reside outside you, and are not really yours, (i.e. The objects
are not integrated with the self, but remain external and non-influential).
(19) [319]
gg: srspmufa ft ii u
avabodhasaktir apayati naikyato
na vibhaktayo ’pi vijahaty anekatam /
tad anekam ekam api cinmayam vapuh
svaparau prakasayati tulyam eva te //. 20 //
The power of cognition does not depart from (its essential) unity (even
when it knows various objects). Nor do the distinctions (inherent to all
substances) abandon their multiplicity (i.e. they remain manifold, and are
known to be so). Therefore your body, consisting of consciousness, is both
unified and multiple; it illuminates both the self and other (objects).
(20) [320]
3tfgf^U!fTftrTT(HII t> ? II
tvatn anantaviryabalabrmhitodayah
satatam niravaranabodhadurddharah /
avicintyasaktir(s)ahitas tatasthitah
pratibhdsi visvahrdayani darayan l/21jj
You are one whose splendour has reached perfection through the power
of infinite energy. Eternally possessing invincible and unobstructed knowledge,
you are endowed with powers beyond comprehension. And, being free from
all passions, you have total equanimity; you shine forth, penetrating the
heart of all (objects, i. e. knowing all their modes, etc.) (21) [321]
bahirangahetuniyatavyavasthayd
param anayann api nimittamatratdm /
svayam eva puskalavibhaktinirbharani
parinamam esi jina kevalatmand 1/221/
O Jina ! (Being subject to) the law by which (the roler) of external
causes (in producing effects) is fixed, you make it possible for the others
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(i.e. the external objects) to become instrumental (i.e. to become efficient
causes [nimitta] ). Even so, by (tire power of your) own self, (i.e. by being
inherently a material cause [ upadana ]), you attain to transformations
characterized by manifold distinctions. (22) [322]
q ftqWHE RT qr^rc»»TTfaT%?fr(H) fawrf'RTfa: I
crar «ftsr«iw u n
idam ekam eva parinamam agatam
parakdrandbhirahito{arri) vibhaktibhih /
tava bodhadhama kalayaty anahkusam
avaklrnavisvam api visvarupatdm //23//
Your omniscience embodies inherent transformations. (From the non-
conventional point of view, these transformations) do not result from
external causes, (.for those causes are) distinct from you. With unimpeded
splendour this omniscience attains to multiplicity; although one, it pervades
the entire universe. (23) [323]
faff I
KTfct cTrTr»FT?TfcWT?rcTm II II
ns e\ op, s
jina kevalaikakalayd nirakularri
sakalam sadd svaparavastuvaibhavam I
anubhutim dnayad anantam avyayani
tava yati tattvam anubhutimatratam /12411
O Jina ! You always bring the glorious, infinite and (numerically) constant
multiplicity of both your self and other (objects) into experiences; (you do
this) effortlessly, simply through your omniscient knowledge. (Having entered
into your experience this multiplicity) attains to your true nature, which
consists of nothing but experience alone. (24) [324]
alam akulapralapitair vyavasthitam
dvitayasvabhavam iha tattvam atmanah /
glapayanty asesam iyam atmavaibhavad
anubhutir eva jayatad anankusa H25Hcha//XIIIII
Enough of all this talk ! In this world, the nature of the self consists
of being dual (i.e. of knowing itself as well as other objects). This own-
nature (of the self) is well-established. Only the unimpeded realization
(of self) totally destroys (the karmas) by its own splendour; may it be
victorious ! (25) [325] XIII
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MeWPlfaS iffSTSttWr fam^qjRScW?: i
3Tfq^sfq^feT?tfqcT¥rTTH ^ qats^ M Td^ 5J*T: S?m(?T) II ? II
citimatram idarri drsibodhamayam
tava rupam arupam anantamahah/
avikhandavikhanditasaktibharat
kramato 'kramatas ca numah pratapan(t) /////
We praise your form (i.e. nature) both sequentially (i.e. considering
each quality separately) and simultaneously (i.e. considering your substance
in its unify. This nature is) dazzling, endowed with infinite glory, formless;
it is laden with power that is both divided and undivided, (and thus it can
be seen, from the point of view of particulars, as) consisting of (both)
intuition and knowledge, (whereas, from the unified standpoint, it is seen as)
pure consciousness alone. (1) [326]
tosh fcnrfirerr i
q q^m:tTcftsfq fcwfrraqm nq qfteresT: n 3 u
e «\ n c * c.
t vam anekacidarccikadambiruca
ruciram racayan jina citram idam /
na paramrsato ’pi vibhutilavan
drsigocara eva paritadrsah 11211
O Jina ! You are radiant, shining with the mass of light which is
(your) variegated consciousness; it is amazing that (one so bright as) you
does not become an object-of-perception for (i.e. is not seen by) those
beings whose vision is limited (i.e. who do not adhere to the anekanta
doctrine) even though they may have mastered (certain) paltry worldly
powers. (2) [327]
anavastham avasthita esa bhavan
aviruddhavirodhini dharmmabhare j
svavibhutivilokanaloladrsam
anavastham avasthitim adisati I/3H
(From the positive point of view), you abide, and yet (from the negative
point of view) you do not abide, in the reality (i.e. your own nature) which
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c
is filled with manifold aspects (e.g. eternal, momentary, one, many, etc.;
these aspects) are non-contradictory (if seen from the anekahta point of
view), but (if seen otherwise, they are) contradictory. You also preach, to
those whose eyes aspire to see the majesty of (their own) selves, the same
(dual aspect of reality, namely) staying (in one’s own-nature, from the point
of view of self), and yet not staying (there, from the point of view of
others). (3) [328]
sHwra fsrat ^cft fatrfatrc: n * ii
o cv * cs
ay am urjitasakticamatkrtibhih
s vaparapravibhagavijrmbhita vit j
anubhuyata eva vibho bharnto
bhavato 'bhavatas ca vibhutibharah Ij4lj
O Omniscient One ! you are becoming (i.e. reaching a new state,
namely that of arhatship, and yet you are at the same time) not becoming
(anything new, from the point of view of substance). You are the embodi¬
ment of that majesty which cognizes the distinction between self and other
(objects), and you are experienced (in your dual nature) by those men
endowed with the miraculous powers (of self-realization). (4) [329]
stiff ft i
na ki/aikam anekataya ghatate
yad anekam ihaikyam upaiti na tat /
ubhayatmakam anyad ivasi mahah
samuddya ivavayavas ca bhavan /j5l\
Indeen, in this world, the one cannot be seen as many; nor can that
which is many attain to unity. But you'partake of the nature of that glory
which is the embodiment of both (unity and diversity). Thus, being a
collection (i.e. unity), you also appear as a part (i.e. divided); and so you
appear to be “not this, but that’’ (i.e. you show various aspects, depending
upon which viewpoint one takes in observing you). (5) [330]
STfapRSPTSJTfa ^ tl % II
ksanabhangavivecitacitkalika-
nikurumbamayasya sanatanatd /
ksanikatvam athapi cidekarasa-
prasarardritacitkanikasya tava 1/611
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Your (quality of omniscience) is eternal, for, (speaking from the point
of view which notes only the unchanging aspect of a quality and disregards
its modal changes), you embody the manifold waves of consciousness devoid
of momentary mutation, (i.e. There is neither diminution of, nor addition
to, omniscience.) Your (omniscience) is (also) momentary, for it is endowed
with the “tiny particles” (i.e. the variations or vikalpas produced by objects
being reflected) in the consciousness; and yet (these “particles” are them¬
selves) pervaded by the unified essence of consciousness. (6) [331]
swmsrstfw at* f**ft w wu stnrfa aw i
■O O *
udagdd yad udeti tad eva vibhau
yad udeti ca bhuya udesyati tat /
jina kalakalank itabodhakala-
kalane ‘py asi niskalacijjaladhih //7//
O Jina ! In you who are omnipresent (through your knowledge), that
very (omniscience) which had arisen (i.e. ‘become manifest when you first
attained kevala-ynn/m) is risen now, and this currently risen (omniscience)
will still be risen later (i.e. once made manifest, omniscience is never
destroyed or diminished). And although your state of knowledge (i.e. your
omniscience) is marked by the sign of time (i.e. had a beginning), you are
nevertheless an ocean of knowledge devoid of such a mark (in that your
quality of consciousness, of which omniscience is only a state, has neither
beginning nor end). (7) [332]
wt*PHWTSf<T 5TOW I
wm: n c it
tv am anantacidudgamasankalandnt
na jahasi sadaikataya 'pi lasan /
tuhinopalakhandalake 'mb ukana
avillnavillnamahimni samah 1/8/1
(When the quality of knowledge is looked at as having a beginningless
and endless existence), you (are seen to) always shine forth in a unified
manner, and yet (at the same time) you do not abandon (i. e. are not
really free from) the manifested aggregate which is infinite consciousness
(i. e. the state of omniscience either has the potential to arise or is arisen
within this eternal quality of knowledge. This is analogous to the fact that
manifold) drops of water can exist equally well (Le. are not lost) in a
chunk of ice, which possesses the greatness of embodying both liquidity
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and solidity (i. e. it may be seen as a unity which nevertheless contains
another state “ within ” itself). (8) [333]
sTferft trfarcT: Tfert srfjcff srf?a: «rfr<Tt i
wstfta n *t * 3^^ fsm mfa *r: it % ii
ghatio ghatitah parito jhatasi
jhtito jhatitah parito ghatase /
ihataslsa na va na punar ghatase
jina jarjjarayann iva bhdsi manah //p//
O Lord! when there is (occasion for) increase, it (i. e. the quality or
the substance) is (from the point of view of its indivisible units) increased,
and then it is again on all sides decreased. (Conversely), when there is
(occasion for) decrease, it i decreased, and then again on all sides increa¬
sed. (i. e. The rise and fall is unceasing.) Or (it is also possible to say,
from the point of view that, by virtue of the quality called aguru-laglui, none
of these changes transcend the -space-points of the substance, that) there
is (really) neither increase nor decrease. O Jina ! you shine forth in this
way, baffling the minds (of the ignorant). (9) [334]
STftfa'wrcm: nfvrrnrTrm) srftftl -of gsfe »
>ra: n n
prakrtir bhavatah parinamamayl
prakrtau ca vrthaiva vitarkakatha j
vahanityam (vahasi tvam) akhanditadharacita
sadrsetarabhavabharena bhrtah //10// ■
It is your very nature to undergo change. Surely all speculation on
the (basic) nature of things (i. e. the attempt to fully explicate this nature)
is in vain. You are complete with the accumulation of similar and dissimilar
states (i. e. the rise and fall of the modes) which take place in an unbroken
series. (10) [335]
srriTSTrTrrT VTfa »TfcT: I
* Jtfati (srfrmOcr «wi*: u ii
aparoksataya tvayi bhati vibhav
aparoksaparoksataya tha gatih /
na tathd py aparoksavibhutibharam
pratiyam peti (pratiyanti vDmohahatah pasavah HUH
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5 Thdr<lt' l bl£;
When you, an omnipresent being, shine forth, knowing (you) (is possi¬
ble) either directly (i e. through perception of self) or indirectly (i. e.
through scripture, inference, etc). But the “animals” (i.e. ignorant beings),
stricken by delusion, cannot know your full majesty even though it is
directly perceivable- (II) [336]
*9eR-<J VTTTSfrrW «TT fiRT§*W38*tf?l II II
svaparakrtis(s)ankalandkulitd
svam apasya pare patita paradrk /
bhavatas tu bbarad abhibhuya parant
svamahimni nirakulam ucchalati 111211
One whose vision encompasses only external things is afflicted by the
very act of perceiving the forms of self and other (objects), for (his vision)
has abandoned the self and fallen into (i. e. become attached to, hence
afflicted by) the other (objects). But your vision, strongly overcoming other
(objects, i. e. not being attached to them) and thus unafflicted, shines
- forth in its own grand ;ur. (i e. The omniscient being’s knowledge of external
objects is merely incidental. In truth, he knows only the self.) (12) [337)
ffar fTOcTin qrfTcT: ttfitsm: I
sm rrg >T«r3r fsrronfa fafasfcwsrfsrfa: u if
dr si drsyataya par it ah svapardv
itaretaram is vara sani visa tali /
at a eva vivekakrte bhavata
nirandyi vidhipratisedhavidhih IJi3!l
O Lord! The self and other (objects), because they possess the quality
of being seen, enter, as it were, on every side, mutually mixed in your
quality of intuition. It is for this reason that the method of asserting (what
belongs to the self) and negating (that which belongs to others, when
discussing the self), has been taught by you in order to produce discrimi¬
nation (between self and other.). (13) [338]
fSTOfafarW tu* ^fjfr 1
ffaftsr fen? jpem n ii
yadi drsyanimittaka esa drki
vyatirekabbaro 'nvayam anvagamat /
drsir eva tada pratibhatu param
kimtt drsyabharena drsam harata U14jj
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e
If your quality of intuition attains to continuous change of modes
because of the objects-to-be-seen (being reflected there), what of it? (From
the non-conventional point of view, however), the intuition alone shines
forth (i.e. these modifications are not external to it). Why attach impor¬
tance to the multitude of seeables, which merely attract the vision (but
do not mix with or influence intuition)? (14) [839]
rrfer srarcri farainfsmrcmTre tcsmrwTf'T t
e\ c
sjsiwi fsm n u u
yad idam vacasarp visayavisayas
tad abhid tava drsyam asesam api j
athava calacidbharadhiratayd
jina drsyaviraktavibhutir asi // !5//
O Jina! The entire range of that which can be seen by you is (so
vast as to be) beyond the domain of verbal description. But (from the
point of view of your unified consciousness), you are, due to the firmness
of your total, immovable consciousness, endowed with the majesty of
total detachment from (even the internal modifications [ vikalpa ] ) produced
by all (these) seeables. (15) [340]
f3R fsreawfqr **pe*rf% fsrcr n n
mahatatmavikdsabharem bhrsa nt
gamayantya ivatmamayatvam itnah /
Una viivam api sphutayanti hathat
sphutitasphutitas tava citkalikah 1/16/1
O Jina! The fully manifested transformations of your consciousness
(i.e. knowledge and intuition) strongly internalize, as it were, the multi¬
tude of objects; they do this through the power of their tremendous
expansion, and thus they forcefully illuminate the entire universe. (16) [341]
favtfor: n ?\» n
acaldtmacamatkrtacandraruca
racayanti vitanam ivaviratam /
avabhasitavisvatayocchalitd
vitatadyutayas tava cittaditah 1/17//
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The “lightning” of your consciousness has expanded its splendour
(until) it glowingly illuminates the entire universe. It spreads unceasingly
(over this universe) like a canopy, (shining) with the radiance of moon¬
light in the form of the wondrous, unceasing manifestation of the self,
(namley omniscience), (17) [342]
tfctfgsrerwsf ggHregfot fcqreret w i
em qtwet’Temrt qfo^fowqfo wqtmnrti
idam adya dadad visaddnubhavatji
bahubhavasunirbharasattvarasam /
tava bodhamukhe kavalagrahavat
parivrttim upaiti samagrajagat / j!8j /
Today (i.e. upon your attainment of omniscience), this entire universe,
clearly experienced and possessing the “flavour” of the various forms and
their infinite modifications, is manifested as a mere “morsel” within the
“mouth” of your omniscience. (18) [343]
^rsqfonjaqq^qqqr former gjmfofomqmr i
am^fowtforf mrmR fomqfq srfartT ii^ii
bahurupacidudgamarupataya
vitathaiva vapuhpratibimbakatha /
anubhutim athapatitam yugapan
nanu visvam api pratima bhavdtah // 19 //
You are the embodiment of variegated manifestations of conscious¬
ness; thus, any talk of the reflections (of objects) in your body is useless
(i.e. you are nothing but consciousness, not some sort of material mirror).
And yet, (from the conventional point of view), this entire universe,
(having been internalized), simultaneously becomes the object of your
own image (i.e. it seems that your body reflects all objects, but this is not
really the case). (19) [344]
% qifg qqforjm ssma: j^rt form fem ft i
foqqfoqq ?5 H qqfoqq: iRoii
hriyate hi parair visayair visayi
svam atah kurutani visayam visayi /
sa h(y)ato visayair visayas tu bhaved
ahrto visayi na panar visayah // 20 //
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©
Since the lenower is drawn by external objects (i.e. the things known),
the soul should take itself as its object. And since, when the soul becomes
its own object, it will not be drawn by (external) objects, it (thus) becomes
(purely) the knower, and there is no (external) thing (internalized and)
known. (20) [345]
?r fsrftreHTTfa: foum g iiy*u
drsibodhasunikalavrttmtayo
bhavabijaharas tava saktibharah/
na viviktamatih kriyaya ramate
kriyayoparamaty apatlwd atha cal/21/1
A person whose mind is endowed with discrimination (between self
and other knows the supreme importance of self-realization to the attain¬
ment of salvation, and thus) does not take delight in (externally oriented)
actions, (even those like asceticism, which are conducive to salvation), but
he does employ such actions to prevent involvement with that which is
not conducive to salvation’. (21) [346]
kriyayeritapudgalakarmamalas
citipakam akampam upaiti puritan/
paripakvacitas tv apunarbhavata
bha vabijahathoddharanan niyatamj 122/1
The soul, having removed all the dirt of karmas through pure conduct,
attains to the immovable fruition of consciousness, (i.e. When the mobanlya
karmas are totally destroyed, there is also the destruction of those karmas
which obscure the qualities of knowledge and intuition; hence, omniscience
follows immediately upon the removal of mobanlya.) And for one whose
consciousness has fully ripened (i.e. one who has attained omniscience),
there is definitely no rebirth, for he has forcefully uprooted the seed of
transmigration, (and thus moksa must occur at the end of that very life).
(22) [347]
1 . From the non-conventional point of view, true conduct consists in totally refraining
from all acts, since performing an act is always a cause of bondage; that is,
even good acts lead to states which, though wholesome, are still mundane.
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119
ufe ^^srtewrraforfr ?<§**>**** i
for* *r*crm^fafT: srqfrfffrfor*?* f**TT*qffT h*t 11^311
yadi bodham abodhamalalulitam
sphutabodhatayaiva sadodvahate/
jina kartrtayakulitah prapatatps
timivan na vivarttam upaiti tada! 12311
OJina! once you possess the knowledge which is not sullied by the dirt
of ignorance, and which is forever manifest with omniscience, it follows that
when you attain to a (new) mode, (there is no longer any essential change
in you; hence you are) unlike the (fish called) timi, which, afflicted by
egoity [with regard to rebirth], (remains in the cycle of transmigration). 1
(23) [348]
a* **foft g*=r for* ! vratcft i
ffor*: <a?r ft ffar*: SfTff H*f? for* ! *fo*ff=T: IR*(I
tava sahgamam eva vadanti sukhaip
jina dvhkham ayam bhavato virahah/
sukhinah khalu te krtinah satatarp
satatam jina yesv asi sann’hitahj j24j /
*
O Jina! (The sages) define “happiness” as being with you, and “unha¬
ppiness” as separation from you. Indeed, o Jina, those in whom you are
always present (i.e. those possessing constant self-realization) are fortunate
ones, eternally happy! (24) [349] ^
q^ufocT Vt*?fm**Tq>fT ?t*r 5 TT: foitT %*%*! t
ft* %* ! f**3=*t**r?t*fa rftnufofT * *t*
kalayanti bhavantam anantakalam
sakalam sakalah kila kevalinah /
tava deva cidancalalagnam api
glapayanti kasdyamalani na mdmll25llchaljXIVH
Truly, all omniscient beings proclaim you to be complete with infinite
qualities. O Lord, although I am in contact with only a small portion of
your (pure) consciousness, exposure to impurities nevertheless ~ does not
injure me. (i.e. Even a slight experience of the true self renders the
passions ineffectual.) (25) [350] XIV
1 . The verse probably alludes to a fabulous mythological fish whose greed sends
him to rebirth in hell.
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[ fcpftfrrtf ]
arfflrw : i
f«R ! f^TR^r TS»TTvrta>fa§' a%?5RT: ii?ii
abhibhuya kasayakarmanam udayaspardhakapahktim utthitah j
jina kevalinah kiladbhutam padatn alokayitum tavesvarah//1 //
O Jina! Omniscient beings have overcome all the series of aggregates
of the passion-producing [mohanlya] and other (knowledge-obscuring, etc.)
karmas, (karmas) which have matured to their full intensity f udaya-spar-
dhaka ] and have begun (to yield fruit). Only (these beings), having risen
to perfection, know your wondrous nature. (1) [351]
era gra i
?r f? erfawetro 3§*rr«w??tF?n:TJfro: ii^ii
tava bodhakalam aharnisani rasayan bala iveksugandikam /
na hi trptim upaity ay apt jano bahumddhuryahrtmtardsayahl/2/l
Like a child enjoying the flavour of a piece of sugar cane, this person
(i.e. the author), with inner heart captivated by the extreme sweetness (of
experiencing you), savors day and night (the ambrosia in the form of) your
omniscient knowledge, but is never satisfied (i.e. he always desires more),
(2) [352]
farnfafr fnsrsftaTCSPTtTJrm: ftpm I
3TfT q* fa'TrKT * STtFcT II? 11
* ^ l «0 s'
idam Isa nisayitam tvaya nijabodhastram anantasah svayamj
ata eva paddrthamandale nipatat kvapi na yati kun(hatdm//3H
O Lord! Your own weapon, in the form of knowledge, has been
sharpenedr innumerable times (during the mundane states) by self-(exertion).
As a result, (this knowledge, now in a state of omniscience), is never
blunted, even as it falls upon the totality of objects. (3) [353]
<rar tg ! iivii
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idam ekam anantaso hathad iha vastuny akhilani khandayanj
tava deva drgastram Iksyate yugapad visvavisarpivikramamj 14/j
O Lord! In this world your weapon of intuition forcefully cuts the
entire world of objects to pieces innumerable times (i.e. cognizes the
objects and all their modes); it appears as if it were simultaneously expan¬
ding its scope to (encompass) the entire universe. (4) [354]
smtfa fefo mrrfe fern n ft i
O *5
?fe ^ nstn
samudeti vinaiva paryayair na khalu dravyam idam vina na tej
iti taddvitaydvalambinl prakrtir deva sadaiva tdvakll/5/l
A substance never exists free of modes, and the modes do not ever
come into existence without (belonging to) a substance. O Lord! Your
nature (too) always conforms to that duality, (and your teaching always
points out both these aspects of reality). (5) [355]
n femssstftm: favwsfet n feroraftw: ?trcr«ni*T i
O N
§'fr^|gfTT ffetfeufn ii^ii
na vina ’srayinah kilasrayo
na vinaivasrayinah synr asrayamj
itaretarahetuta tayor
niyata kdmtapa(kancana ?)bhdsvaratvavatl/6H
Indeed, without a support there are no things-supported (i. e. modes).
And in the absence of things-supported, there can be no support (i. e.
substance). Therefore, their mutual causal-dependence is fixed, like that
(which extsts) between gold and its quality of brightness. (6) [356]
fefe^sr fetsfegifea: srfffesi) feferrr fe^ferw: i
rmftTrfefU fKTfTft uvsm 1
vidhir esa nisedhabadhitah
pratisedho vidhina viruksitah /
ubhayam samatam upetya tad
yatate samhitam arthasiddhayell7H
The positive aspect (of substance) stands in opposition to its negative
aspect and the negative aspect is antithetical to the positive one. But both these
aspects, when they have become properly balanced and thus well-integrated
(through the doctrine of svad-vada), work (together) for the accomplishment
of a (desired) result. (7) [357]
1 . This verse refers fo syadasti and sydd-nasti, the first two bhangas of the
sapta-hhangi-naya, which are seen as separate.
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?r ^T^f?cT Ucft3?tPTT rT«JT H3??qf<T I
srfassfl fefbrct *t*t ?t?t: ii ^ n
na bhavanti yato ’nyatha kvacij
jina vastuni tatha bhavanty apij
samakasthatayd ’vatisthate
pratisedho vidhina samatn tatah/ISj!
O Jina ! Existents, although they “remain thus” (i e. partake of the
positive aspect, insofar as they remain in the own-nature which is defined
by their own substance, space, time, and modes), never become (endowed
with) “other-nature” (i.e. from the point of view of being anything other
than their own-nature, they partake of the negative aspect). In this way the
negative aspect abides equally with the positive aspect. (8) [358]
5f stt ?nre*r?>*j i
5WTfarri(<ni) T?PTT U \ \\
na hi vacyam avacyam eva vd
tava mahalmyam idam dvayatmakamj
nbhaye katarat prabhdsit(n)am
rasana nah satakhandalam iyatl/911
Your majesty is neither describable nor indescribable, and yet it partakes
of this duality (i.e. it is both describable and indescribable). May the tongues
of ours who speak of either of these two aspects break into a hundred
pieces. (9) [359]
affrt: PtwT FT 5T ll?o||
lcramatah kila vacyatam iyad
yugapad dvyatmakam ety avdcyatam /
prakrtih kila vdnmayasya sa
yad asau saktir asaktir eva cajjlQjl
From a sequential (viewpoint, your greatness [ mahatmya ]) becomes
possible to speak of. From a simultaneous (point of view, i. e. if both
aspects are seen together), then (your nature), being endowed with
duality, becomes indescribable. Indeed, it is the very nature of the aggregate
of words that precisely because they possess the power (to express one
aspect at a time), they lack the power (to fully express a thing of complex
nature). (10) [360]
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123
??%sr fq^TTrtwT - mmttnfo fqj^mnftr^ir n? ?n
svayam ekam anekam apy adas
tava yai tattvam atarkitam paraihj
idam eva vicaragocaram
gatam ayati k ilart hag aura vamji 11 //
The nature of reality (as taught) by you is not conceivable to others (i.e.
to ekantavadins ); and although one, (that reality) is also manifold. When
one carefully reflects upon this very (nature of reality), the full import
(of your teaching) is realized (11) [361].
?3TCT nfcT^W 9R=gq: flrf3TUT<*t(g() ?T ll^ll
na kilaikam anekam eva vd
samudayavayavobhayatmakam /
itara gatir eva vastunah
samudayavayavau vihaya na I! 12II
Indeed, an existent is neither unitary nor manifold, but partakes of
the dual nature of being both parts and whole. (For) there is no other
alternative for the existent except the whole and the parts (i.e. “whole”
and “parts” totally describes it). (12) [362]
faq ! facntsfq fljvnfrr i
fScwTr wtraqnftm fn? rrfqrf n
tvam anityataya 'vabhasase
jina nityo 'pi vibhasi niscitam /
dvitayirp kila karyakaritam
tava saktim kalayaty anakulam II is H
O Jina ! (from the point of view of modes), you appear as being
transitory. (And from the point of view of substasnce), you are realized as
being eternal. This dual nature fully expresses, with no affliction (i.e. with
no possibility of contradiction), your “power of creating effects” (i.e. your
manner of operation). (13) [363]
fqnt qwcmqrqum fqmrfta i
qtmqwr wrer! far? n?vn
kim anityataya vina kramas
tam anakramya kim asti nityata /
svayam aracayan kramakramaip
bhagavan dvyatmakatdm jahasi kim // 14 //
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c
Can there be sequentiality (of modes) without (there being) transitoriness?)
(The answer, from the modal point of view, is “no.”) Can there be
eternality (of substance) without eliminating sequentiality ? (The answer,
from the substance point of view, is also “no.” In other words, each of
these aspects of an existent is seen by not taking note of the other.)
O Blessed One! This being so, would you, having in your own nature
manifested both sequentiality and non-sequentiality (i.e. eternality), abandon
(the fact of) this duality (in yonr teaching) ? (14) [364)
g ?gfgfg>g>TT»q q ggq?: qg pg gr ggq |
?3TTmgsr*sq g<-q?tT %cTO spmcT trg g?TT<qg ll?SOl
na kila svam ihaikakaranam
na tavaikah para eva va bhavan /
svaparav avalambya valgato
dvitayam karyata eva karanam // 15 //
In this world, (from the point of view of cause), your own self (i.e.
the material cause [upadana-karana] is not the only cause (of your perfec¬
tion). Nor are the other (objects, i.e. the efficient cause [nimitta-karana]
the only cause (of that perfection). In fact, it is precisely (the presence of)
both the self and the other (objects) together that makes up the cause,
for, from (the point of view of) the result (i.e. perfection), these (two)
operate with mutual dependence. (15) [365]
g qtqgq?qq?gg) g g fggrgfggggg: *gg: i
ggg gg tg ! *gg% fggg u?^u
na hi bodhamayatvam anyato
na ca vijnanavibhaktayah s vat ah /
praka(arp tava deva kevale
dvitayarri karanam abhyudlyate 1)16/1
Indeed, your being the embodiment of knowledge is not dependent
upon any other (substance, because substance and its qualities, such as
knowledge, always co-exist by their very nature). Further, the distinctions
within knowledge (e.g. omniscient, [kevala] and non-omniscient (such as
[mati] [sruta ], etc.) are not inherent, (but depend upon such external influ¬
ences as karmas, objects, etc.). O^Lord! In your omniscient knowledge, this
dual causality is clearly evident. (16) [366]
?gqg)gqgTfa?t fqg(vi) %ggf gTcgqg>Tqggg \
3tgggg qg gifst gff ggw^(gt)gfggig: n?\sn
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5r s TdT=i<- L ht2';
'ft
125
svaparobhayabhasite dis{s)am
dvitaylm yaty upayogavaibhavam /
anubhuyata eva tddrsam
bahircmtarmnkha[b]hasavikramaih // 17 //
The splendour of your active consciousness, illuminating yourself, others,
and both, moves in two directions; its power blossoms forth (in the form
of intuition and knowledge), illuminating the self and (external) objects,
(respectively), and these (i. e. the self and the objects) are experienced as
they are (i. e. distinct from each other). (17) [367]
fem ?wfjT^T5rvrT*T*R I
srffttr?) vpt^r ! ii^ii
visayam parito 'vabhasayan
svam api spastam ihavabhdsayan /
manidlpa iva pratlyase
bhagavan dvydtmakabodhadarsanah // 18 //
O Blessed One! Your (consciousness, insofar as it comprises both) knowledge
and intuition, partakes of a dual nature; illuminating the objects all around,
you also illuminate your own self. Thus you appear as a jewel-lamp which
is both self-luminous and the illuminator of other objects. (18) [368]
s s Os
na paran avabhasayan bhavan
paratam gacchati vastugauravat /
idam atra paravabhdsanam
par am dlambya yad utmabhasanam // 1 9j/
Because of the greatness (of the law which governs all) existents, (namely
that one substance cannot become another substance), you even when
illuminating the other (objects), do not (actually) partake of their nature.
What is meant here by “illumination of others” is, indeed, an illumination
of the (reflections of these objects in the) self, which depends upon (the
external presence of) these objects. (19) [369]
imar 5rfa?TTfa ferttfr qfaTbrr&TTT I Roll
vyavaharadrsa parasrayah
paramdrthena saddtmasa ipsrayah /
yugapat pratibhasi pasyatam
dvitayl te gatir Isa! e tar a // 20 //
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The dependence upon external objects is (actually true) only from the
conventional point of view. From the absolute point of view, however,
there is dependence only upon the self. To those who can discern (it), the
manifestation (of your consciousness is seen to) simultaneously possess
this dual nature; (indeed), your majesty is extraordinary; (20) [370]
rrf? f?re%Tsre??mfa rercftafsr i
yadi sarvagato ’pi bhasase
niyato ’tyantam api svaslmanf /
svaparasrayata viruddhyate
na tava dvyatmakataiva bhas(t)i tat // 21 //
Although you appear to be omnipresent (through your omniscience), you are
also seen to be (at the same time) absolutely fixed within the limits of
your own (space-points). Therefore, there is no contradiction in your being
one who is supported both by your self and by other (objects); it is
precisely this duality of vour nature which is experienced (as true). (21) [37.1]
3mre<re: wcm: t
ere t«r! mre?rt ?reasq?re*r 11^11
apavddapadaih samantatah
sphutam utsargamahimni khandite /
mahima tava deva pasyatam
tadatadrupatayalva bhasate H 22 H
O Lord! The validity [mahima of the positive (aspects) is clearly destroyed
on all sides by the words (which express) the negative (aspects. For example,
a positive aspect, such as the fact that, from the conventional point of
view, you are supported by other objects, is controverted b\ the assertion,
from the non-conventional point of view, that you depend only upon the
self.) For those possessing discernment, your greatness shines forth as
actually being (both) “that” (i. e. the positive) and “not that (i. e.
the negative). (22) [372]
<*;reft^*reHiWEr>[vre?^ fastre strefwfere i
3TfrTUrefa*Tffrt)sfa % ire ! ireili * »R3II
anavasthitim evam asrayan
nrbhavatve vidadhad vyavasthitim /
atigadhavighaitito 'pi te
mahima deva manan na kampate lj 23 //
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Thus, (although from the point of view of modes) your nature is
characterized as not being stable, (since a new mode arises at every moment,
it is possible to say, from the point of view of your having attained omniscience,
that) in (your current) state of human existence you have achieved
stability (insofar as this omniscience will never be lost). And your greatness
(in this statel is not shaken even slightly, despite the ‘‘heavy impact” of
the mutually opposing aspects (i. e. your majestic nature is precisely what
it is, even though embodying seemingly contradictory aspects). (23) [373]
mTHmra cm tF^t m srF^fi ^rfTmfct
* v o
hath agh a (tan ay a 'naya tava
drdhanisplditapaundrakad iva j
svarasaplava esa ucchalan
pari to mam bruditam karisyati 11 24 11
As a result of this (praise to you, which) moves me deeply on every side,
I am immersed in an upwelling flood of the flavor of self-realization.
(This flows from me) just as (the juice flows from) a piece of sugarcane
which has been strongly pressed. (24) [374]
f^TtTt cm i
$w qfmrtj four ft? *n*r hwi ®
viratd mama mohavaminl
tava pdddntagatasya jdgratah /
krpaya parivartya bliaktikam
bhagavan krodagatam vidhehi mam /[ 25 11 cha // XV //
O Blessed One! I have kept myself awake and taken refuge at your feet
(i. e. I have taken you as my teacher), and so the night of my delusion
has passed. I am your devotee: please be so compassionate as to lift me
upward and hold me in your lap (i. e. favor me with your teachings).
(23) [375] XV
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[gfafcTOlT
^'TWTTTS^: II ?ll
c e <a « »\ •
ayam udayad anantabodhasaktis
trisamayavisvasamagraghasmrdtma /
dhrtaparamapara mcih svatrptah
sphutam anubbuyata eva te svabhavah // 1 //
Your own-nature has the power of infinite knowledge fully risen (within it);
in essence it consumes the entire universe, which comprises the three times,
(by means of this knowledge). It possesses extreme detachment (from other
things, being) content in itself. (And all these qualities of your nature are)
clearly experienced (by me). (1) [376]
1 qfTdtsfa qfcwHW *Rmfq ^ 5n§ i
jinavara parito ’pi pidyamanah
sphurasi manag api nlrctso na jdtu j
anavaratam uparyupary abhlksnam
niravctdhibodhasudharasam dadasi 11 2 //
O Most Excellent Jina: Although pressed (i.e. approached) on all sides (by
devotees), you never appear even slightly “devoid of nectar” (i. e. your
blissful nature is not exhausted by your devotees’ experience of it). You
provide the essence of that ceaseless, ever-increasing, eternal ambrosia
whose form is boundless knowledge. (2) [377]
PH WftpTTTqHftmTt ; qfrtftPPH I
f^fsr^^fTfcTSrgrT: fa»TfvRT. II?II
samarasakalasdvalipravdhaih
kramavitataih paritas tavaisa dhautah /
niravadhibhavasantatipravrttah
katham api nirgalitah kasayarangah // 3 //
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The stain of your passions, which had been active throughout the
beginningless series of (mundane) states, was washed on all sides by gradually
expanding streams (flowing) from the collection of pitchers that contained
the water of peace, and thus, with (sustained) effort, it was eradicated.
(3) [378]
tovtto: nvn
sucaritasitasawvidastrapatat
tava taditi tru\atatmabandhanena /
atibharanicitocchvasat svasakti-
prakaravikasam avapitah svabhavah // 4 //
When the bondage of soul was cracked to pieces by the stroke of (your)
“weapon” in the form of knowledge and pure conduct, your own-nature came
to embody the full bloom of the collection of your powers, (and these powers)
were manifested in the totality of their greatness. (4) [379]
faTOfaqqqfafaTO*srraitT HTOTCPTOSftftr l
WP5?) HTOFTTO tlK.ll
niravadhibhavabhuminimnakhatat
sarabhasam ucchalito mahadbhir oghaih /
ay am ativitatas tavacchabodha-
svarasabharah kurute samagrapuram II 5 //
The flow of the “water” of your pure knowledge becomes a veritable flood,
its force fully expanded, gushing forth in a great and powerful torrent from
the “low pit of the earth” whose form is the beginningless (series of)
mundane existences. (5) [380]
faTOfa rj ?srrf?t faTO^fa farofer q farost 1 fatn^ qfa: t
ftrqfV ft'TO fa TO faq) ! fawfa qfa: ll^tl
niravadhi ca dadhasi nimnabhavam
niravadhi ca bhriyase visuddhabodhaifr /
niravadhi dadhatas tavonnatatvarn
niravadhi sve vibho vibhati bodhah //<5//
O Omniscient One! you are unfathomably profound and fulfilled by
limitless pure cognitions; you are endowed with incalculable eminence, and
infinite knowledge shines forth within you. (6) [381]
1 fffq%—TT5rcR
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fret i
ScTO^ 5T facm^lg s ar: 5m^f^s^H^«reVRf)sftt II \9 II
ay am anavadhibodhanirbharah sann
anavadhir eva tatha vibho vibhasi /
svayam atha ca mitapradesapunjah
prasabhavipunjitabodhavaibhavo 'si 1/7/1
O Omniscient One! In the same way, you are complete with infinite
knowledge; you shine forth as infinity itself. And although you are
yourself an aggregate whose space-points are limited, you nevertheless are
endowed with the eminence of that knowledge in which is accumulated an
exceedingly (large) aggregation (i. e. the infinity of objects). (7) [382]
w n reifa qar fa m h ^ mtrfm *ttm: i
^ fcr*ft?rR?cT3r>?: it n
sritasahajataya samagrakarma-
ksayajanita na khalu skhalanti bhdvilh /
anavaratam anantaviryaguptas
tava fata eva vibhaty anantabodhah j/8/j
The states (of qualities) produced by total destruction of the karmas never
lapse, for they are supported by (i. e. have reached) their innate nature.
Thus your infinite knowledge shines forth without break, well-protected by
the quality of infinite energy. (8) [383]
gsrrt^T fsffTTtfon II ^ n
drgavagamagabhlram atmatattvarjt
tava bharatah pravisadbhir arthasdrthaih /
niravadhimahimavagahahlnaih
prthag acala kriyate viharaslma 1/9/1
Your infinite majesty is unshakable, and the limits of your activity (of
knowing distingnish you from other (objects; i. e. your knowledge does not
actually touch these objects). Although filled with the aggregates of objects
which “enter” (insofar as you reflect them) the reality of your self, (a self)
profound with intuition and knowldege, these (objects) do not find any place
within you. (i.e. The knowledge and its objects actually remain separate, as
do a mirror and the things which it reflects.) (9) [384]
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o
131
a* qf^craroita %?r ! f^n? i
« "s
fcrfaftrfiR hr* ?^rm: 3feT^^R3T^r%*rrreff: u ?<> u
niravadhinijabodhasindhumadhye
tava paritas taratlva deva visvam /
timikulam iva sagare svagatraih
praviracayan nijasannivesarajlh H10H
O Lord! Like schools of fish which, by the movement of their bodies, set
up (tiny and temporary) wakes in the sea, this entire universe appears to
swim within the ocean of your infinte knowledge, (setting up distinctions
[vikalpa] which have no defiling effect upon the knowledge itself)- (10) [385]
S 3
HfTfsprerrsrraH n ?? h
pratipadam idam evam ity ananta
bhuvanabharasya vivecayai svasaktih [
tvad avagamagarimny anantam etad
yugapad udeti mahavikalpajalam I 111 / /
This infinitely great net of vikalpas, which shows its innumerable varieties
to the whole world at every step, (indicating that) “this (object) is thus”
rises in its entirety within the splendour of your omniscience. (11) [386]
hstt.* h n u
vidh iniyam amayadbhutas vabhavat
svaparavibhagam atlva gahamanah /
n ira vadh imahimdh(bh)ibhuta visva m
dadhad api bodham upaisi sankarani na //12 //
Because your wondrous nature possesses both the positive and negative aspects,
the distinction between your self and others is completely attained,
(i. e. Objects are included in knowledge insofar as they generate vikalpas
therein, but they are not included in knowledge insofar as they have different
space-points than the knowledge does.) And although you possess the know¬
ledge which overcomes the entire world with its boundless splendour, you
do not attain to confusion (i. e. defiling mixture) with the objects. (12) [387]
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udayati na bhida samanabhavad
bhavati bhidaiva samantato visesaih /
dvayam idam avalambya te ‘tigddhaip
sphurati samaksataydtmavastubhavah 1/13/1
From the point of view of universal, distinctions do not arise. And from
the point of view of particulars, only distinctions exist, (being present) on
every side. Your being, consisting of the (reality called the) soul, completely
embodies both these aspects and is directly experienced in that way. (13) [388]
wstreqam farn^rm: i
apwrftr cntwr fa aifi w ! sspttspt ii n
idam udayam(d)anantasakticakrarp
samudayariipataya xigahamanah /
anubhavasi sadd 'py anekam ekant
tadubhayasiddham imam vibho svabhavam //14/j
O Omniscient one! As you plunge into the circle of infinite powers, which
rise in their totality (within you), you invariably experience your own-being
as established in unity, diversity, and both. (14) [389]
^ arcs! JRVsftcT cRnR?<TOcRT II XX II
niravadhighatamanabhavadhard-
parinamitakramavarttyanantasakteh /
anubhavanam ihdtmanah sphutam te
varada yato 'sti tad apy anantam elat 1/15/1
O Giver of the Most Excellent (i. e. of liberation)! In this world you clearly
experience the soul; since (this soul) contains infinite powers which are
simultaneously present and which undergo beginningless series of continuous
modal transformations, your realization (of such a soul) is also infinite.
(15) [390]
R'TTfafrfxT«fSTTeRRSIR: I
rR <R II X\ II
pratisamayalasadvibhutibhavaih
svaparanimittavasad anantabhavaih /
tava parinamatah svabhavasaktya
sphurati samaksam ihatmavaibhavatri tat 1/16/1
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You undergo infinite transformations, and shine forth at every moment
with the majesty of these. (Your transformations are) produced by your
innate power (i. e. it is the nature of an existent to change, but this process
is always) subject to the law (that there is) dependence upon both material
[svanimitta] and efficient [paranimitta] causes (i. e. transformations cannot
occur purely due to the nature of the self; the external causes must be present
as well). And this glory of your (ever-transforming) self is directly experienced
(by us). (16) [391]
fqqrhr qn?qqT?mqR n n
imam aca/am anadyanantam ekam
samagunaparyayapurnam an v ay am svam /
svayam anusaratas cidekadhatus
tava pibatlva paranvayan asesan 1/17/1
Your substance [anvaya], called the soul, is immovable (from its purity),
beginningless and endless, unitary, and complete with all qualities. By taking
refuge in(i.e. having attained to the perfection of) this soul, you are endowed
with that element of unified consciousness which (by its omnsicience) “drinks,”
as it were, the totality of all other substances, (including their modes
etc.) (17) [392]
C\ C s
srfaqqqfrTqrcqq ft n n
atinisitam anamsamulasatta-
prabhrtinirantaram a tadantyabhedat /
pratipadam atidarayan samagrani
jagad idam etad udeti te vidastram 1/18/1
The extremely sharp ‘weapon’ of (your) omniscience rises up and tears the
entire universe to pieces, down to the smallest part; (and this occurs even
though the universe) possesses the innate, partless universal (i. e. the unity
of existence), etc. (18) [393]
fqfqvrxfq n II
vighatitaghatitan i tulyakala m
tava vidatah sakalarthamndalani /
avayavasamuddyabodhalaksmir
akhilatama samam eva nirvibhati // 19//
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<r^ra:
You simultaneously cognize the (entire) circle of existents, with their ever-
changing (modes) and their abiding (substances). The supremely perfect
splendour of your knowledge (thus) shines forth, simultaneously knowing both
the parts and the whole. (19) [394]
snswsfifa fafaqrore ?re qret fajmsaftsRTret i
SWSJtfcT sftSRm SmHftr^PrlT^rTzft: II II
jadam ajadam idam cidekabhavarn
tava nayato nijasuddhabodhadhamna /
prakatayati tavaiva bodhadhama
prasabham ihdntaram etayoh suduram 112011
With the light of your pure omniscience, you render the entire sentient and
insentient universe into one form, (namely) that of sentience, (i. e. Every¬
thing which is reflected in your knowledge becomes, for you, a modification
of that knowledge, hence “sentinet.”) But (at the same time) that very light
of your knowledge forcefully shows the great distance (that actually exists)
between these two (i. e. the sentient and the insentient, for external objects
do not really become sentient; they are only reflected in a sentient thing,
the knowledge). (20) [395]
^atfa^pwrer fare ! fa*TTrefinm(q*r)(*re) re^irem i
refarmfa fat| wre * farfzret* it ii
tava sahajavibhdbharena visvam
varada vibhaty avibham(s)ayam(t) svabhavat /
snapitam api mahobhir usnarasmes
tava virahe bhuvanani na kiheid eva H21lj
O Giver of the Most Excellent (i- e. of liberation)! you do not illuminate the
universe because of your own-nature <i. e. you are indifferent towards know¬
ing the objects), and yet it is illuminated by the intensity of your innate
knowledge. Although this world is bathed in the light of the sun’s rays,
(the sun does not know that which it illuminates); without your omniscience,
the world might as well not exist, (for knowledge depends upon the presence
of the soul, not upon objects, light, etc.). (21) [396]
resrefa 'TTHfaniR fare *re 1 q^re h itsfre i
C X
sretresfa g«nre n reform; u ^ n
sprsad api paramodgamena visvant
varada parasya na te ’sti bodhadhama /
dhavalayad api saudham iddhadharani
dhavalagrhasya sudhambu na svabhavah 1/22//
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O Giver of the Most Excellent (i. e. of liberation) ! Although by means of
of the highest rise of the light of your knowledge you comprehend the entire
universe, you still do not become the other (i. e. you do not partake of the
nature of objects). The pure water of whitewash [sudha], although it brightens
a palace, does not partake of the nature of the brightened place (itself).
(22) [397]
?fsr fsm sTTsfmrtmr;??: tgrufa hb ii n
parinatasakalatmasaktisarah
svarasabharena jagattrayasya siktah /
tava jina jarafhopayogakandah
svayati bahuni samarp rasantarani //2J//
O Jina! The ancient “bulb” of your active consciousness was “sprinkled” by
intense self-realization, and so its excellent powers reached complete perfection.
Thus it simultaneously transforms, (as it were), the many different essences
(of objects) of all the three worlds into itself (i. e- it internalizes the objects).
(23) [398]
swfas ^rqffr Sfltaro: II k* II
trisamayajagad ekadlpako ’pi
sphufamahima paramagamaprakd§ah /
ay am iha tava satpvidekakone
kalayati kifamaneh kilahni lilam 1/24/1
The light of the holy scripture, the spelndour of which is evident, is the
one lamp (which illuminates the three worlds in all three times. But even
this light) occupies only one corner of your omniscient knowledge, (and
compared with that omniscience), its beauty is (like) that of a glow-worm
during daylight (i. e. one whose lustre pales by comparison with the sun).
(24) [399]
( VT ) I
ST* ftmTssg(Tr) n 11
11 'S 11 ^ 11
nijagarimanirantaravaplda-
prasabhavikaiavis{s)atfikafdtp kramena j
a vikala vilasatkalaughasali
varada vi$a”s(£)u mamaikavitsphulingam /l25//chal/XVIIJ
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O Giver of the Most Excellent (i. e. of liberation)! May you, the omniscient
one, endowed with the complete blooming of all facets (i. e. powers, etc.),
quickly enter into the spark (of my scriptural knowledge) and gradually
(transform it) into that (omniscient) knowledge which expands by blossoming
under the constant impact of its own greatness (i. e. that knowledge which
expands by its very nature). (25) [400] XVI
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( Sejftpjft )
aRrmi qf^oirTTr^cw: i
ev
rTrafT'4 ^HTTOjlTer % ^TSTSJtH^THHHRR H*?T: II \ II
vastundm vidhiniyamobhayasvabhavdd
ekamse parinatasaktayah skhalantah /
tattvdrtham varada vadanty anugrahat te
syddvadaprasabhasamarthanena sabddh /////
O Giver of the Most Excellent (i. e. of liberation)! Because of the dual
nature, consisting of positive and negative aspects, inherent to all existents,
(even) words which possess the power of (literal) expression (invariably) fail
with regard to one of these two (aspects; i. c. they can only describe one
aspect at a time). But those (very) words can, by your grace, express the
full meaning of reality when they are strongly supported by the qualification
‘‘maybe” [sydd-vdda]. (i.e. Qualifying one-dimensional assertions with “may
be” renders them expressive of actual, multidimensional reality.) (1) [401]
3n?rtfa £RfRTFRRtfTm^T(rR)RT^t: HR I
RlcRTCct fHHRHHTcHHTKTRffT II ^ II
■o O S3
atmeti dhvdnir anivdritdtnid(a)vdcyah
suddhatmaprakrtividhanatatparah san I
pratyaksasphurad idam evam v.cCanZcam
' nltvd ‘stam tribhuvanam atmana ‘stain eti 112/1
The word “atman" (dhvani ) refers to the soul (in its) unobstructed (state).
In the act of (thus) expressing the soul in its pure nature, (this word) ex¬
hausts its power, putting to rest (i. e. not expressing) all the high and low
(i. e. impure) states (of the soul) in the three worlds, (states) which are
evidently (i. e. in true Diet) manifest. (2) [402]
srfRRHcn fRHsmfaartxTTR 3 ) u 3 u
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tfVd:
tasydstamgamanam anicchata tvayaiva
syatkarasrayanagunad vidhdnasaktim /
sapeksyaijr pravidadhata nisedhasaktir
datta ’sau svarasabharena valgatzha //3/I
You did not desire the ‘'going-to-rest” (i. e. the failure of words like “at man ’’
to express the negative aspects of their referents), and so you resorted to
the term “maybe” [ syat ] (i. e. you set forth this term as a necessary quali¬
fication of all words). Thus you have rendered the power of expressing
(the positive aspects) relative to (i. e. always conjoined with) the negative,
(i. e. The term “syat” itself indicates the presence of the negative aspects,
which a positive assertion ignores.) This power of expressing the negative,
which you have bestowed (upon words), is active in the world through the
force of its own majesty. (3) [403]
O o o
tadyogdd vidhimadhuraksaram bruvana
apy ete katukakathoram aratanti /
svasydstamgamanabhaydn nisedham uccaih
svakutad avacanam eva ghosayantah l/4/f
Because of that power (to express negative aspects, which is bestowed upon
words by the term “syat”), these words, although they speak with sweet
syllables in expressing the positive (aspects), fear, (as it were), that they may
be exhausted (by only that one aspect, and so, although) using no words
(i. e. merely relying on “syat”), they loudly proclaim, (as if) with nothing
but gestures, the harsh and bitter negative (aspects). (4) [404]
sfim snstsfq i
>» c ^
V
trailokyani vidhimayatam nayan na casau
sabdo 'pi svayam iha gahate ‘rtharupam I
saty evam niravadhivacyavdcakdndm
bhinnatvatfi vilayam upaiti drstam etat 1/51/
Although a word (functions to) render the three worlds an embodiment of
positive aspects, it does not itself attain to the nature of (i. e attain to
identity with) the object (referred to). If this were to happen, then the obvious
distinction (which exists) between words and their innumerable objects would
disappear. (5) [405]
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^tqatq^hTcT;
■o
?i33mi ?gqqfq q>fcq^s«Ni^ warn ?% gtsqgreq*?^ i
fqj S*f?nfKTO*P|^ «T ®[T?J fa^Nl 56cTtSlT rrJMiyii^htfevq? : 11^II
sabdanatn svayam api kalpite 'rthabhave
bhavyeta bhrama iti vacyavacakatvam /
kitft tv asmin niyamam rte na jdtu siddhyai
drsto 'yam ghatapatasabdayor vibhedah //£//
If one imagines that words themselves are (identical with) the objects (to
which they refer), then the (distinction between) word and referent (i. e. the
assumption that a relationship exists between them) would be an illusion.
And in (such an) illusion, the obvious distinction (which exists) between the
word “pot” and a pot itself could never be established, since there would
be no fixed basis upon which to distinguish them. (6) [406]
3t«icw q % faera i
3t*tfai eta avail
apy etat sad iti vaco ’tra visvacumbi
tat sarvam na hi sakaldtmana vidhatte /
arthdnam svayam asato 'parasvariipat
tat kuryan niyatam asad varo 'py apeksam //7//
Although the expression "sat" (i. e. universal existence) comprehensively
refers to the entire universe, in truth it does not render everything completely
positive, (i. e. Applying this term to all existents does not make their negative
aspects disappear.) For although (this ‘sat") is supreme (i. e. all-comprehen¬
sive), it still anticipates (i.c. requires the addition, if it is to completely express
reality, of the term “ sydt ,” indicating the) negative aspects, (for these
negative aspects are), from the point of view of other (objects than the one
being considered), fixed in (all) existents. (7) [407]
stFrftfct ?qyrffr *qcsTs*ft i
qTTc*HT I <511
as tit i sphurati samantato vikalpe
spasta 'sau svayam anubhutir nllasanti /
cittatvam vihitam idam nijatmanoccaih
pravyaktam vadati paratmand nisiddham //#//
When the perception “it exists” [asti] arises on all sides (i. e. is applied to
all the positive aspects), there automatically springs forth a clear realization
which proclaims this existent called consciousness (as being), from the point
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of view of itself, endowed with positive nature. (But at the same time, that
experience) sets forth, in just as clear a manner, the negative aspect (of that
existent) when seen from the point of view of other things, (and this latter
experience is not encompassed by “it exists;” the proper, all-encompassing
expression would be “syat-asti”). (8) [408]
•ttfrOfft faq# fqejral i
q^fa qTtm^i fafa® fart# fafj??rfifa faqnwqfa*: »i % n
nastlti sphurati samantato vikalpe
spasta 'sau svayam anubhutir ullasantl /
avyaktaip vadati paratmana nisiddham
cittatvam vihtiam idarp nijatmanoccaih //9//
When the perception “it does not exist” pi55//'] arises on all sides (i. e. refers
to all negative aspects), there automatically springs forth a clear realization
which proclaims this existent called consciousness (as being), from the point
of view of other things, endowed with negative nature. (But at the same
time that experience) sets forth, in just as clear a manner, the positive aspect
(of that existent) when seen from the point of view of itself, (and this latter
experience is not encompassed by “it does not exist;” the proper, all-
encompassing expression would be syad-nasti “’). (9) [409]
Hfqfwr ?qq*faifamfa fa# fa TOl? fafafaqmgUT H STsq: I
> C\ N N
srerorafa fafaifa mf# 4?: srefa ufa fau4 stwit iimi
saty asmin svaparavibhedabhaji visve
kirn bruyad vidhiniyamcldvayat sa sabdali /
prabruydd yadi vidhim era ndsti bliedah
prabrute yadi niyamain jagat pramrsjam UlOjj
Since this world (is) endowed with distinctions of “own” and “other,”
what can any word (really) say if it chooses only one of these two aspects,
namely the positive or the negative ? If (the word) speaks only of the
positive aspect, then there will be no distinction (i.e. everything would
be “self” and nothing more). And if (the word) speaks only of the negative
aspect, then this universe would disappear, (for, from the point of view of
others, it does not exist). (10) [410]
qsRRnrT tffafa =fat faftfa fafa ?<7EsqTsfa fa<#*T I
?r tqtr smsjfa HfjifasrfwTm sfau: n??ii
ekantat sad iti vaco visarpi visvam
sprstva ’pi sphutam avagahate nisedham /
santo ‘rthd na khalu paraspardnis edhad
vyavrttim sahajavijrmbhitaip vrajeyuh HUH
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Even though the expression “universal existence” [jce/J encompasses, from
the absolute point of view, the entire universe, it nevertheless must absorb
(i. e. must always stand in relation to) its negative aspect, namely the
existence of (infinite) particulars. For if it were otherwise, there would be
no mutual negation (of particulars) and the self-evident distinctions of
individual objects would be lost. (11) [411]
distncf ttqq s'jrcarTsfq «nrf?r fefa gr: •
3T?n>rr 5rtc*n<r‘ n f*? <i?^n
ekdntad asad iti glr jagat samagram
sprstva ’pi srayati vidhini pnrah sphurantam /
anyo ’nyam svayam asad apy anantam etat
protthdtum na hi sahate vidher ahhavdt /jl2ll
Similarly, although the expression “universal non-existence” [asat] encompa¬
sses, from the absolute point of view, the entire universe, it must account
for the experience which presents itself (to us, namely the positive aspect).
For this infinite universe, although, from the point of view of others, it
does not exist, is even so not liable to negation in the absence of its
positive aspect (i e. Saying “from the point of view of others, it does
not exist” makes sense only if applied to something which does exist from
some point of view. (12) [412]
WTHTTW VtTqfSHToft 3T eft I
trqtsr ST5?im ^TqfrT q«tT II II
bliinno 'smin bhuvanabharan na bhati bhavo
’bhavo vd svaparagatavyapeksayd tau /
ekatra pravicaratdm dvirupasaktih
sabdanam bhavati yatha kathaheid eva 11131/
In this world, “presence” and “absence” are not separate from the totality
of objects, because both of these aspects are spoken of with reference to the
four categories, (namely substance, space, time, and modes). For ‘presence”
and“absence” are applied from the point of view of one’s own four (catego¬
ries) or the four (categories of others, respectively). Words which operate with
regard to one object, (an object possessing both positive and negative aspects),
can somehow show the power to express both (aspects, if these words are
qualified by the term “syat”). (13) [413]
arccftfeT sreTWfTOcT ftrffgfsRtroq ^ i
twim *q*Tfar ffmwr swra ii^ii
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c
as tit i dhvanir anivaritah prasamya
anyat kurycid vidhimayam eva naiva visvam /
svasydrtham paragamanan nivarttayantam
tan nunafii sprsati nisedham eva saksat H14H
The expression “it exists” [asti], (even if applied) without restraint, can
never render the universe (a thing which is) possessed only of positive as¬
pects; in spite of suppressing the negative aspects, (it still cannot do this),
for that expression, while it does “turn its object away from going into
others”, (i. e. while it does assert the positive, distinct identity of the object
seen from the point of view of itself, nevertheless) undoubtedly touches the
negative aspect, (i.e. The very assumption of a positive, distinct nature sugg¬
ests standing in opposition to, and thus being qualified by, the negation of
that very nature when seen from the point of view of others.) (14) [414J
HUFcftfa STfafa I
nastlti dhvanitam anahkusapracdrdd
yac chunyam jhagiti karoti naiva visvam /
tan nunant niyamapade tadatmabhumav
astiti dhvanitam apeksate svayam tat / /15 //
The expression “it does not exist” [wax//], (even if applied) without restraint,
does not suddenly render the universe devoid of positive qualities. This is
because (of the fact that), at the same time that this (universe is asserted
to be non-existent from the point of view of others), it invariably stands
in relation (to the expression “asti'’ because) it exists in its own positive
aspects, (namely substance, space, time and modes). (15) [415]
sapekso yadi na vidhlyate vidhis tat
svasydrtham nanu vidhir eva ndbhidhatte /
vidhyarthah sa khalu paran nisiddham artham
yat svasmin niyatam asau svayam bravlti II161/
If the positive aspect is stated without bing qualified by the negative aspect,
then surely that positive aspect, (standing) alone, will not express even
its own object. For the positive aspect by itself proclaims the object as
established in its own (substance, space, time, and modes, but this assertion
is meaningless unless) it simultaneously implies exclusion of that (object
from the substance, space, time, and modes of others). (16) [416]
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fUTc^ir: fa*J Hrf! 5T SIS^nTTOWnfam sq^faro I
*T#fa f^tHcT HT ffa: ftp praOT: ^>T«Tf*Tf StHfl qs?cW!<?van
syatkarah kimu kurute 'satlm satlm va
sabdanam ayam ubhaydtmikam svasaktim j
yady asti svarasata eva sd krtih
kirn nasatyah karanam iha prasahya yuktam 11171!
Does this expression “may be 1 ’ [syat], which (supposedly) produces dual
power in words (i. e. the power to express both positive and negative as¬
pects simultaneously, actually) produce (a power) that was not there (in the
words), or (does it bring out one) that was already there ? If that (dual)
power is innate to words, then what has been produced (by the qualifying
expression “syat”) ? In this world it is not proper (to imagine that) what
does not already exist can be forcibly produced. (17) [417]
SPSSFTT ?tfaT: JfFKTem RUTOI# ?T ^cfa I
* sufarfarfa ifrsRhTTfa fa;g ftrrgr? u?mi
sabdanam svayam ubhayatmika ’sti saktih
saktas tarn svayam asatlrp paro na kartum j
na vyaktir bhavati kadacanapi kintu
syadvadam sahacaram ant arena tasyah 1/181/
The dual power of words is innate (to them); no external thing can produce
(a power) in something else which does not (already) exist there. But the
manifestation of that (dual) power (of words) never takes place without
the accompaniment of the expression “maybe” [syat]. (18) [418]
srsfat fa# fast faq;?r sifarsmfa: i
fasfa trg fa ^qu^^rrTfaqtfa^w u?^u
ekasmdd api vacaso dvayasya siddhau
kim na sydd viphala ihetaraprayogah /
sdphalyam yadi punar eti so 'pi tat kim
klesdya svayam ubhayabhidhayiteyam // 19//
If in this world both aspects are established by only one word, would the
use of another (word) not be redundant ? (i. e. Is there any need for
“jpdr ?”) But if the use of the other is considered to be meaningful, then
why bother with (the theory that one) word by itself has the power to
express both aspects ? (191 [419]
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fafaf;rims;iTTsr34a' fin^T^T'srirwftfearfg iftir: i
<I^f?IT^WTfTTfr?TJTt^T'il JJ^cSt' VT^frT ffT rT3Sqsm>mfT IRo||
tan mukhyam vidhiniyamadvayad yad uktani
syadvadasrayanagunoditas tu gaunali /
ekasminn ubhayam ihanayor bruvane
mukhyatvam bhavati hi taddvayaprayogat 1/20 //
That which has been explained with regard to the power of words to
(simultaneously) express both positive and negative (aspects of objects should
be seen as referring to) the innate (power of words). But that which has
been explained with regard to the power manifested through support by
the expression “maybe” [sydt] (should be seen as referring to) the acquired
(power of words). In this world, (that which we have called “innate”; does
have primacy, for one word (really does) express both aspects (of objects).
(20) [420]
wstfa hrafam h v : ram i
fegfeta't foftsft c{'ar§«rmfcT irorasutj uy ?n
mukhyatvam bhavati vivaksitasya saksad
gaunatvam vrajati vivaksito na yah sydt /
ekasmiips tad iha vivaksito dvitiyo
gaunatvam dadhad upaydti mukhyasakhyam //2///
Whichever aspect (of an object, namely positive or negative) one desires to
express (by applying the words “ asti ” or “ nasti ,” respeclively), is seen as
primary. And the (other) aspect, which one does not wish to express, is seen
as subordinate. In this world, therefore, when one aspect of an object is to
be expressed, the other aspect is placed in a subordinate (position, where
it) abides in compatibility with the primary (aspect). (21) [421]
rvtma fefafainTTqa re greft n i>
bhavanam anavadhinirbharapravrtte
samghatte mahati pardtmanor ajasram /
slmdnam vidhiniyamdv asamsprsantau
syatkarasrayanam rte visamvaddte 11221/
The manifold aspects are forcefully and simultaneously in contact with each
other. If, (in regards to their interaction, the words expressing) the positive
and negative aspects (of objects) are not supported by the expression, “ sydt ”
they will not “touch” (i.e. remain within) the boundaries of “one’s own”
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and “other” (with regard to substance, space, time, and modes), and so
there will be discord among (the objects, because the distinctions between
them would be lost). (22) [422]
fafsrcfarft fefs* i
(U)kT^rrTrtt fstfafaimt OrsnqfwfSR II ^ It
dhatte ’sau vidhir abhito nisedhamaitrlm
sakamksam vahati vidhim nisedhavani /
syatkardsrayi(a)nasamarthitdtmaviryav
dkhyatau vidhiniyamau nijdrtham ittham I/23II
The (words expressing the) positive aspects, insofar as they are qualified (by
the negative aspects) on every side, are (always) accompanied by the “friend¬
ship” (i.e. compatible presence of these negative aspects). And the words
expressing the negative aspects are in the same way accompanied by the
positive aspects. Thus, the positive and negative expressions, (namely “ asti ”
and “ndsti”), which have increased their inherent power through the support
of the expression “ sydt express their referent (fully). (23) [423]
S?q*i fsrfafarrirtl *rm]f'n «Hm i
faerfsm: *ro*7tsfa wra f^nfaeng^ctct n rx ii
ity evam sphatasadasanmayasvabhdvani
vastv ekam vidhiniyamo[bhaya]bhidheyam /
syatkdre nihitabharo vivaksitah sann
eko 'pi ksamata ihabhidhdtum etat // 24 //
Even a single (word), if supported by the expression “sydt," can, when the
particular aspect (to which it refers) is to be expressed, convey the (full)
reality (of the object). (For) this one (reality) has a nature that is clearly
endowed with both“existence” [so/] and “non-existence” [asat] aspects, and
(thus it is properly) indicated by both positive and negative expressions.
(24) [424]
sr«mrtr5 smt^t nrt fnsrfgcru TtT?§ 5i«?T: ii ?*. ii
II^II^V9l|
svadarvyad vidhtr ayam anyathd nisedhah
ksetrddyair api hi nijetaraih kramo 'yam /
ity uccaih prathamam iha pratadya bherlm
nirbddham nijavisaye carantu sabdah /i25HchaljXVIII/
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The (positive aspect) is (asserted) from the point of view of “one’s own”
(substance), and the negative aspect is (asserted) from the point of view of
“other” (substance). Indeed, this “order 5 ' (i.e. this distinction of positive and
negative aspects applies) with regard to the space, etc. (i.e. time and modes,
of “one’s own” and “others,” (respectively) as well (as to substance). Thus,
in this world, let the words apply (in an) unimpeded (manner) to their own
referents, having first “loudly beaten their drum” (about the nature of
their operation, as described above). (25) [425] XVII
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[ JTrPTt-tT Ss??: ]
3TT«T 30tfcIS?ncR^|nT?^cIcTT3f q^T^faarqtqmqfas-q I
eqSNRcqqWTqT qWTWRrfaqtm^: 5lfq?Tq II ? II
adyam jyotir dvydtmakadurgddbhutatattvanx
karmajnano t tejitayogdgamasiddham /
mohadhvantani dhvatpsayad atyantam anantam
pasyamy etan nirdayam antah praviddrya II 1 II
I preceive that foremost, infinite light (i.e. omniscience) which is achieved
through the yoga (i.e. the sukladhyana) that blooms as a result of right
conduct and (true) insight. (This omniscience) is a reality wondrously cons¬
tructed, possessing (both) the positive and negative aspects; it has ruthlessly
and completely torn to pieces the infinite darkness of delusion. (1) [426]
qq?> qmmsw qq srfcwffr )vt; i
q) qTSHspsqpRTq fqwntmfq: ?qt%sp) qTq?cT*q qqq) fqqq: ?qm II ^ II
<a s
eko bhdvas tavaka esa pratibhati
vyaktdnekavyaktimahimny ekanis[p]annah /
yo na 'nekavyakti.su nisndtamatih syad
eko bhdvas tasya tavaiso visayah syat // 2 //
Your one cognition perceives the unity (i.e- the universal nature) of the
great multitude (of manifestations in the universe). Only that person who
can cognize the manifold individual objects (i.e. only an omniscient being)
can take your state-of-knowing-the-universal, (in which you perceive
this unity), as his object. (In other words, only another omniscient one can
perceive you having the cognition of unity among the objects.) (2) [427]
q> Hiqrnj Hlfa fqqqTcqfq?mfq :?TTm?qT: Hf?5T fqw: l
«RI HRqq *nfq q qqm q?q ?qt: sq^frqqTqpqfqqq: II 3 II
no sdmanyam bhati vtnaivdtmavisesair
nihsdmdnydh santi kadacin na visesah /
yat sdmanyam bhati ta evatra visesas
tvam vastu syafi svlkrtasdmanyavisesah // 3 //
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The universal does not shine forth without 'the particulars (in which it
resides). Nor do the particulars ever exist devoid of their universal. In this
world, that which is the universal is also the particulars. You are endowed
with the true nature of reality, and (in your teachings) you have accepted
both the universal (i.e. substance) and the particulars (i.e. modes). (3) [428]
JtfrtrT tn? SffirvrTftt II * II
dravyenaiko nityam apis{s)asi samantdd
devanekalt(--ke ) syur bhasi paryayabharena /
ekdneko vastuta esa pratibhasi
tvatri parydyadravyasamdhdramaydtmd 11 4 H
From the point of view of substance, you are eternal, and fron every side
(you are seen as) one. But from the point of view of the multitude of
modes, you are manifold. And from the absolute point of view, (i.e. consi¬
dering both of the previous perspectives), you shine forth as being both one
and many, embodying the aggregate of substance and modes. ( 4 ) [429]
qr?: ttTsfq famqm h ftug: i
tm 5t?ft stqi iik.ii
drs\ah kasmin kascid anekena vinaiko
yas canekah so 'pi vinaikena na siddhah /
sarvam vastu sydt samudayena sadaikam
devanekam svayavayair bhdti tad eva // 5 //
Has anything been seen anywhere that was one without (also) being many
(i.e. that was substance without being modes as well)? Even that which is
many (i.e. the modes) is not established (as existing) without the one (i.e.
substance). O Lord! All existents are always one from the point of view of
the aggregate (of modes, namely the substance), and those very existents are
many with respect,to their own parts (i.e. the modes). (5) [430]
rrsFrmqft gt fft mfa qfa fra i
nr^ g-sq cqf?rT^T trqtm%T mmtT trqTfCTWIIcm II ^ II
ekanekau dvati samam anyonyaviruddhau
samgacchate tan tvayi vrttau pathi bluntie /
ekatn dravyam nunam aneke vyatirekd
ekdneko nydyata evasy ubhayatmd // 6 //
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o
These two, namely the aspects “one" and “many,” are in mutual opposition
and reside in different paths; they “go together” (i.e. become consistent)
in you, because the substance is one and the modes are many, and you are
the embodiment of both. Thus, it follows that you are both one and many.
(6) [431]
ttH TSTfrT Tufal V Ft \
ORUtffRtf rTTtlfcT II V3 II
yat tad dravyam raksati nityatvam anantaip
paryaya ye te racayantt ksanabhahgam /
nityanityam vastu tavodeti samantan
nitydnityadravyavisesaikyamayatvat // 7 //
That (aspect of reality) which is substance “protects” (i.e. is the basis of)
the unending eternality (of that reality). And that (aspect of reality which
comprises the) modes “arranges” (i.e. accounts for) the destruction (and new
arising which occur in) every moment. Therefore, reality is established in
your (teaching) as being both eternal and non—eternal, for it embodies both
eternal (substance) and non-eternal (modes). (7) [432]
fat f| snfrtf^a farnrent: FifTt i
farUrnffT: fTTTM fanm: wfa#: 34f?fctIF|frt f^mn; 11 ml
nit yam kim hi sydt ksanabhangi vyatirik ta rfi
nitydd any ah sydt ksanabhangi kataro 'tra /
nitydvrttih sydn na vindmsaih ksanikaih
svair nitydvrttim syur na vinamsdh ksanikds te 1/8 fj
Indeed, in your (doctrine), can the eternal (i.e. substance) ever exist separate
from the momentary (i e. modes)? (No.) Similarly, what momentary (mode)
is ever separate from the eternal (substance)? (None.) Among these (two),
the substance, remaining forever, can not exist without possessing its own
momentary parts; nor can the parts exist without the eternai substance.
(8) [433]
g) RRiRnRufetn?) ft) F^rftr 3rft qf«r fwtsr i
fafS SintcRfatUT oUfcT^TT farUlfFTctn ?UTJRT TT^l?a^irTe*TT II ^ II
nitydnityau dvau samam anyonyaviruddhau
sahgacchdte tau tvayi vrttau pathi bhinne /
nityatyi dravyam vyaktam anitya vyatireka
nityanityo nyayata evasy ubhaydtmd 1/9/1
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c
The two (aspects), namely the eternal and the non-eternal, are in mutual
opposition and operate in different paths, but they simultaneously cooperate
in you. The substance is eternal and the modes are non-eternal; you are
the embodiment of both (substance and modes), and so it logically follows
that you are both eternal and non-eternal. (9) [434]
Hnrwt^T 3r?grTms?fm(?T) HTsmrraFrejmqFftn i^t u?r iiMi
svadravyadyaiti sphurjasi bhavas tvam ihanya-
dravyadyais tu vyaktam abhavah pratibhasi /
bhavabhavo vastutaya'sis(s)a samantad
bhavabhavav aikyam upanlya krto yat UlOjl
O Lord! In this world you shine forth from (the point of view of) your own
substance, etc. (i.e. space, time and modes), as existing; but from (the
point of view of) the substance, etc. of others, you are clearly non-existent.
You are made (what you are by the fact that) on all sides (you embody)
the unification of existence and non-existence. Hence, in reality you are
both existence and non-existence. (10) [435]
>U3rR fVrsr: ^Vf»THT%Ts^ far#cft *ri^r an ?utct qsfairoTifa f^rral i
gt ?3r<TTT*m qyr' sfu' fawnfaen fenra: n? H»
bhavad bhinnah kldrg abhavo ’tra vidheyo
bhavo vd syat kldrg abhavena vindsau j
tan vastvaipsau dvau svaparabhyam samakalam
purnani sunyam vastu kilasritya vibhatah 11111/
In this world, what kind of non-existence can be asserted separate from
existence? (None.) And how is an existence which is separate from non¬
existence fit for assertion? (It is not.) For these two are (both) aspects of
the (same) existent; they shine forth, supported by the existent, for (this
existent itself) has the nature of being simultaneously complete and empty
from the points of view of one’s own (substance etc.) and (the substance,
etc. of) others, (respectively). (11) [436]
wm# ami qfa i
HT*: SUSfcWmareg 7TTCTR W*T>TT%T seTPKT II II
bhavabhavau dvau samam anyonyaviruddhau
sahgacchdte tau tvayi vrttau pat hi bhinne /
bhavah svarpsad vyaktam abhdvastu par am sad
bhavabhavo nydyata evdsy ubhaydtma H12/I
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These two (aspects), namely existence and non-existence, are in mutual
opposition and operate in different paths, but they simultaneously cooperate
in you. Clearly, “existence” is (spoken of) from the point of view of one’s
own characteristics (i.e. substance, etc.), and “non-existence” (is spoken of)
from the point of view of the characteristics (i.e. substance, etc.) of others.
Being an embodiment of both, it follows that you are both existence and
non-existence. (12) [437]
arrstr 5*rrwt*t?RT rragqg t
rfV qmtft gt fsrcngwN srcosrfa n ?? n
sarvatp vacyam dvyatmakam etat kramatah
syad devavacyanx tad yugapad vaktum asakteh /
tau parydyau dvau saha bibhrad bhagavarps tvam
vacydvacyatn vastv asi kincij jagatlha H13H
O Lord! All this (i.e. every existent) embodies both natures; (an existent)
can be expressed sequentially (i.e. by first asserting one aspect and then the
other), but the same existent becomes inexpressible insofar as (words are)
unable to state the (mutually incompatible) aspects at the same time. You
simultaneously bear both aspects within you, and so are a wondrous existent
who is both expressible and inexpressible. (13) [438]
-T fk d * W oil Id Pe^cT* I
** ^ t -\
gimf^rt ipftzmr n n
vacyad anyat kihcid avacyani ria hi drstarjt
vacyani caitan nestam avacyavyatiriktam /
vagasritya svakramavrttyakramavrtti vastu
dvydtmatvam hi grnlyan na grniyat / 114/1
(The expressible and the inexpressible are not two different things, for) the
inexpressible is never seen distinct from the expressible. Similarly, no expres¬
sible can be maintained to exist (completely) isolated from the inexpressible.
Words applied sequentially (i.e. to one aspect at a time, are able to) describe
the existent, which is dual in nature. But a word which is applied
nonsequentially (i.e. which attempts to state all aspects of the existent
simultaneously) cannot (describe it; i.e. an existent is to be seen as both
expressible and non-expressible, due to the nature of words). (14) [439]
grsttTgnsg) g) a) ?gfa grft gfa fa* t
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vacyavacyau dvan samam anyonyaviruddhau
sangacchate tau tvayi vrttau pathi bhinne /
vacyo vyasto vyaktam avacyas tu samasto
vacyavacyo nyayata evasy ubhayatma 1/15/1
Expressibility and inexpressibility are in mutual opposition and operate in
different paths, but they simultaneously cooperate in you. Clearly, all existents
are expressible, but they are also inexpressible. You are endowed with both
(expressibility and inexpressibility), and so it follows that you are both
expressible and inexpressible. (15) [440]
%rstr' fwmm i
51^1 =ar fans* n it
so ’yam bhavah karma yad etat paramarthad '
dliatte yogam yad bhavanena kriyamdnam /
sudd ho bhavah kdrakacakre tava linah
suddhe bhave karakacakram ca nigudham l/16/l
That which is the object [karma] (of change, i.e. the substance which under¬
goes change) is also the (resultant) state. For that which is being made (i.e.
which undergoes change) is, from the absolute point of view, identical with
that which it becomes, (i.e. No new substance is introduced during change.)
Your pure (i.e. unified) state is merged into the cycle of the instrumentalities
[kdraka], and the cycle of the instrumentalities is dissolved in your pure
nature. (16) [441]
^tfT ^TcT spTTirvrT^rr fmfatn r qfrornR I
?cf 3j;g) wr: ^TTor^ratfawsfa n n
jatam jatam karanabhdvena grhltvd
janyam janyam karyatayd svam parinamam /
sarvo 'pi tvam karanam evasy asi karyam
suddho bhavah kdranakiiryavisayo 'pi 1/171/
Those transformations (of the substance) which have been produced are
thjmselves Ihe cause, and those transformations (of the substance) which will
be produced are themselves the effect, (i.e. The totality of present transfor¬
mations causes the totality of transformations which appear in the next
moment.) Therefore, all of you (i.e. the totality of your space-points) is the
causes, and all of you is also the effect. But as to your pure (unified) state,
it is (actually) beyond the sphere of cause and effect. (17) [442]
StTflT RTcl I
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valgantv anye jnananimittatvam upeta
bahyo hetur hetur ihantar na kila syat /
svasmad devo jrmbhitacidvlryavisesaj
jato v is va vyapakav ijnanag h an as tvam / / 18//
As to the others (i.e. external objects), let them remain active as (i.e. we
accept them as being) the efficient cause of your omniscient knowledge. But
here (i.e. regarding the production of a result), in truth (i.e. from the absolute
point of view), an external cause (i.e. an efficient cause [nimitta-kdrana]) can
never become an internal cause (i.e. a material cause [upadana-karana]).
You are, by yourself, distinguished (from others through your) perfected
consciousness and energy, (and so you) have become the lord (i.e. the supreme
teacher), a solid mass of knowledge which pervades the entire universe.
(18) [443]
atnr: spttf fawTFtra U: Ft l
fo&FFR U: %TStT OTSTTH Ft t?FT IlH II
anyah kartta karma kilanyat sthitir esa
yah kartta tvam karma tad evasy avisesat /
devdkarsis tvam kila vijhdnaghanam yah
so 'yam sdksat tvam khalu vijhanaghano ‘si 1/1911
From the conventional point of view [vyavahara-naya], it is indeed accepted
that the agent and the object are different (from each other). But since,
(from the non-conventional point of view), there is no distinction (made
between these two), you who are the agent are also the object. O Lord!
indeed, you who produced the mass of omniscience are in reality that very
mass of omniscience itself. (19) [444]
fasgranttr: FFpTHt rS'tTOWTOTtsfa (
*
visvagvydpyah saty avisese svagunanam
devadhdras tvam svayam adhevabharo 'pi j
ekadharadheyatayaiva jvalitdtmd
tenaivoccair valgasi vijMnaghana ‘yam // 20 //
O Lord! From the point of view of non-distinction (between substance
qualities,) you are (both) the substratum of your own qualities, and
(qualities) which entirely pervade (your space-points), and also the aggregate
of those things which are placed (upon that substratum, namely the qualities
themselves). Thus, from the point of view of unity of substratum and things-
piaced-thereon, you abide in your majesty both as shining substance and as
the mass of omniscience (i.e. the qualities). (20) [445]
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3TTc*rr rncTT Jmfir? f5r«m?nsr Wcufa Tn^fteroeft eft i
si?*rerfH: ^TT«nmtu * m enr^f ^rai aresTfasmi a farfffTft ir?h
dtmd mat a meyam idarp visvam asesam
sambandhe 'smin saty api ndnyonyagatau tan I
pratyasattih kdranam aikyasya na sa syad
artho vacyam vaktrabhidhanam ca vibhinne 11211!
The soul is the cognizer, and this entire universe is that-which-is-cognized
(i.e. its object). And although such a relationship prevails between these (two),
there is no (real) interpenetration (i.e. neither one ever partakes of the nature
of the other). Extreme proximity (could be considered a cause of) unity
(between two separate substances). But there is (really) no such proximity
here, (for) just as the words of a speaker are (actually) separate from the
objects referred to, (even though an indicator/thing indicated type relationship
exists between them, similarly the knower and the thing known are related
but distinct). (21) [446]
it: sTTmeftrrePTarqsa': fer^: trvafcT tt rpr i
■O >3
5T?JIcq?H TIT ^STTTfaafttHTft? WSTOOT m foet Tfatr: 11^ 11
yah prag dslr vartsyad apeksah khalu siddhah
pratyutpannah samprati siddho 'si sa eva /
pratyutpanne ya te ’varakfir ihasld
bhutdpeksa samprati sa kila raktih 1122//
In the past you were a perfected being (if seen) from the point of view of
the future. But now (this same) you is a perfected being in the present. And
that which is your detachment now was, from the point of view of the past,
(your) attachment (then. In other words, when unperfcctcd you weie poten¬
tially perfected, and your attachment was potentially detachment. Hence,
from the point of view of substance, these modes, which change with time,
can be ignored to the extent that all occupy the same space-points, namely
yours.) (22) [447]
UTS !KT*53 «ra #tfafcs5tTT 1JMT H?TTT ?TT WTCfat ! I
qrTTT TTtjpaR ftsRTPTT TT33>WTJTT rTnrRmfa
ekam bh&vatfi sasvatam uccair abhisincan
bhutva bhutva tvam bhavaslsa svayam eva /
etad bhutva yad bhavanairi punar anyan
na traikdlyam saiikalayan tvam anuyati 1/23/1
O Lord! You “crown” (i.e. render supreme) your unified eternal nature, and
so, in spite of having “become” (i.e. undergone transformations) again and
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again, vou remain yourself (i.e. your own substance). This “becoming-again-
(after)-having been” does not amount to becoming a new (substance); it is,
rather, the state of being which persists through the three times, (i.e. It
refers to the continuation of substance through the modifications. (23) [448]
tTfp: STg: *Tg?gTatqgc%5f fasfta: I
ir*ii
ekah saksad aksaravijhdnaghanas tv am
suddhah suddhasvavayaves eva nillnah /
antarmajjad drksukhaviryddivisesair
eko ’py udgacchasi vaicitryam anantam 112411
You are One, an imperishable mass of direct knowledge (i.e. omniscience).
Being incorruptible, you are totally immersed in your pure modifications.
Thus, although you are one (from the point of view of substance), you
attain to infinite variety through the distinguishing marks — intuition,
bliss, energy, etc. — which are merged within you. (24) [449]
srfg*ptcfT?*TfaHfk: i
! facir fspfes*? »»w»
IWIItcll
adhyarudho ‘nyonyaviruddhoddhatadharmaih /
syadvadena pravibhaktatmavibhutih /
svamin nityam tvarji nijatattvaikaparanarn
kiitcid datse 'tyantam agddho 'py avagaham ! 12511
llchallXVIIHI
O Lord ! you are eternally endowed with strong and mutually opposed
aspects, and yet, through the doctrine of “maybe” [syat]. you are one whose
self-glory has been “proportionally divided” (into substance, modes, etc.,
thus relieving the apparent contradictions within your nature). And although
you are unfathomable, you afford a small glimpse (of your profound
nature) to those who are intent upon (realising) their own true nature.
(25) [450] XVIII
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amr: 3*dt fa* ! ?** H^r^faTjb-nfaqg-r: i
3ra*T^**Hc**H*fc**fa 5*nr**>*ft2*faT: n?u
ajar ah puruso jina svayarp sahajajyotir ajayyacidbharah /
ay am adbhutasatyavaibhavas tvam asi dvydtmakadrstigocarah HU /
O Jina ! you are a soul that is free from decay, the embodiment of
consciousness, an innate light which cannot be extinguished. Endowed with
the glory of wondrous truth, you are discernible only to that insight which
comprehends dual nature (i.e. both the positive and negative aspects of
existents). (1) [451]
* 'reisufa h wfSHT * at ft i
srcgqffa*;: ?*** n^u
na parasrayanarp na sunyata na ca bhavantarasahkaro 'sti te /
yad ashkhyanijapradesakair vihito vastuparigrahah svayam I/2JI
For you there is no dependence upon other (substances in obtaining new
modes), nor is there emptiness (due to the going out of existence of past
modes, i.e. this process does not deplete you. And for you) there is no
(actual) mixing with (states of) other (substances, such as karmas); you hold
yourself (i.e. remain) within your own countless space-points, (which never
overlap the space-points of other things ). (2) [452]
mnfa ?f* fqpte* ttffa -*Tf* farrefa f**t; \
113II
yad amurtta iti sphutodayatp sahajant bhati visesartatp vibhoh /
tad ihatmaparayano bhavan saha bhedarp samupaiti pudgalaih //J//
You are all-pervading [vibhu] (by means of your omniscience), and the
adjective “formless” is most appropriate (to you, as it) clearly brings out
(i.e. describes your) innate (nature). Therefore, you who are fully intent upon
(i.e. at one with) your self are distinguished from matter, (which possesses
varied material forms). (3) [453]
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d*(dVd'(r L bl<t;
157
f^fefm(?T) fashm smfq- jrTt^qsnfarnr i
^mTfH imi
cid itls(s)a visesanam dadhat sahajam vyapi kuto 'py abadhitam /
tipayasi bhidam acetanair akhilair eva samam samantatah /I4//
O Lord! You possess the attribute (called) “consciousness;" (this conscious¬
ness is) unobstructed on all sides, innate, all-pervading (by means of omnis¬
cient knowledge). Thus, (i.e. through possessing this attribute), you come to
be set apart from the totality of insentient things. (4) [454]
*t«TrT: I
swn*: ilcrcren^fecT srfare 11*11
visadena sadaiva sarvatah sahajasvanubhavena divyatah /
sakalaih saha cetandntarair uditam duram idam tavantaram U5jj
Eternally and on every side you rejoice in your innate self-realization; your
self-experience proclaims the great distance (which separates you) from all
other sentient beings, (for each being has his own self-experience, distinct
from that of others). (5) [455]
f;rSWTmm¥*I fasTOTibT frfSSrT: I
a
SrfrPTTfcT qTTTXSfirSH: fasnrra trg 5) ll^ll
nijabhdvabhrtasya sarvato nijabhavena sadaiva tisthatah /
pratibhati par air akhanditah sphutam eko nijabhava eva te Ij6lj
(You are) on all sides complete in your own-being; you remain always (secure)
in that own-being, which is totally unified, shining forth clearly, “uncut"
by (i.e- unmixed with) others. (6) [456]
^ %ci sj^jt vrT^trarTT iron
ajadadivisesanair ayam tvam anantair yugapad visesitah /
bhavasi svayam eka eva cet prakafa tat tava bhavamdtrata //7//
You are simultaneously characterized by infinite attributes, “non-material,
etc.," but you still remain unified. Thus, it is evident that (something,
namely) your “being-ness” (i.e- your undifferentiated substance) itself,
pervades (and thus unifies) these (aspects). (7) [457]
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fsnmqrfr sth> ! i
3rfawfa?mtTfes**r: afawfa sre ns toot iicii
Cv « ' V
tvam uparyupari prabho bliavann idant astlty avibhinnadharaya /
avibhdvitapurvctpascimah pratibhasi dhruva eva pasyatam 1/8/1
O Lord! To those who see (you from the point of view of substance), you
appear only as (one who is) eternal. You are .seen to be, in every shcceeding
moment, free from considerations of sequentiality, (such as) “prior and
later,” for you exist as an undifferentiated continuity, and thus, (in viewing
you, there is always the cognition that) “that (same substance) exists.”
(8) [458]
arcpfafaroum OTrwrroenwfirofa'iirercr: i
swTOTfippRnmin htor TOfa ii^ii
<a v
ayam ekavisesyatam gatas tvam anantatmavisesanasrajah /
prabhavann avimuktadharaya bhagavan bhasi bhavan nirantarah 1/9/1
Possessing the collections of your infinite self-attributes, you have become
the one substantive to which they all refer. Thus, although you rise anew
in an unbroken stream (i.e. although a new mode comes into existence with
each moment), you (nevertheless) shine forth free from any distinctions’
(9) [459]
fasTsnTT * a# fa gc*r(*®)cfm •
3T3rsTfafOTk«nfa *r swrarfa srtnfa sjpott
ajadddivisesanair bhrta nijadhdra na tavaiti tutsa{-ccha)tam /
ajadadivisesanani na ksayam ay anti dhrtani dharaya //10//
You own stream (i.e- your beginningless and endless substance) if filled with
attributes such as sentience, etc. That (substance) never comes to nothingness,
(even when it undergoes constant changes of mode; similarly), the attributes,
sentience, etc, held within that (enduring) stream, (although they undergo
transformations), never cease to exist, (for they are supported by the
substance). (10) [460]
3^3Tfaf«RT<TOTfa 3 TfaT H I
wmiii TOtr u??m
ajadadivisesanani te parato bhedakarani na xvatah /
dadhatah svayam advayam sada svam asadharanabhavanirbharam
HUH
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Your attributes, such as absence-of-insentience[n/a(fa], etc., serve to distinguish
you from other (substance, but they are) not (thereby established as distinct)
from your self This is because you always remain in your own-nature,
which is completely filled with the extraordinary qualities (that distinguish
you from others), and (yet) is unified. (11) [461]
3T5rer?jfttHTncT: ffSJcTfcTct UTOftstOTTOT I
trarqfa mrara u?^n
O r\ o *
ajadadyavibhagatah sthitas tava bhavo ’yam anamsa ekakah /
ajadadyavibhagabhavanad anubhulim samupaiti nbnyathd // 12 //
Such attributes as absence-of-insentience, etc., do not divide your unitary,
partless substance, (which is) called the soul. And only by constant reflection
upon (the fact that) your soul is not divided by (possessing) such attributes
as abrence-of-insentience, etc., do you arrive at self-realization; in no other
way (can this be achieved, i.e. self-realization is not compatible with doctrines
which advocate either complete identity or total distinction between substance
and attributes). (12) [462]
frKStftri WSfivfT Jftfe fwt: I
wra jrraprairai* f*puq T n?3n
bhavanam bhavato nirafikusam sakcila marsti sakarakah kriyah /
bhavanam dvayatdm avdpyate kriyaya naiva na karakair api //J3/I
(Seen from the absolute point of view, which asserts the independence of
the material cause f updddna-karana] in effecting change within a substance),
your becoming (i.e. your transformations into new modes) is unimpeded (by
dependence upon external (i.e. material) causes [ nimitta-karana ]; it (i.e. this
process of becoming) wipes away all actions, together with there instrument¬
alities (i.e. there is no distinction of agent, action, etc., within vou. Thus),
your becoming cannot be made to attain to duality (of agent, action, etc.)
either by action or by the instrumentalities, (since both of these occur within
the substance itself). (13) [463]
* N
fr qtftffT era sr ?ra n n?vn
b ha vane bhavato nirahkuse kva laset k dranak dry a vis tar ah /
na kilabhavanam karoti tat krivate ‘trabhavanam ca tena na H14H
Since, (from the non-conventional point of view which disregards dependence
of one substance upon another), your becoming (i.e. change of modes) is
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unimpeded (i.e. not dependent upon external efficient causes [nimittta-kdrana]
how can the network of cause and effect be manifest? For in truth, that
(external efficient cause) cannot negate (the process of) your becoming.
Similarly, in this world, the substance (i.e. the material cause [ upadana-karana ]
cannot negate the production of (external) causes. (Thus, from the non-con-
ventional point of view, independence of the material and efficient causes is
affirmed.) (14) [464]
HgrcftffT * four csrfa y g rfnmfareft g tn i
^#^fa>TffPTTfVt3Tf<T4 WS) fj[ II ? HI I
bhavatlti na yujyate kriya tvayi kartradikarambitodaya /
bhavanaikavibhutibharinas tava bhedo hi kalankakalpana 1115/1
It is not correct to say that an action, which arises qualified by such inst¬
rumentalities as agent, etc., can take place in you. (From the non-conven-
tional point of view which disregards all divisions), you embody nothing
but the splendour of existing in your own-nature; hence, dividing you
amounts to a (false) speculation which casts blemish upon you. (15) [465]
ajadadimciyah sanatano jina bhdvo 'sy avaklrncikas{s)malah /
ay am ucchalad acchacitprabhdbharamagnasvaparakramdkramah 1/16//
(From the point of view which, disregarding their distinctions, sees substance
and modes as identical, it can be said), O Jina, (that) you are nothing but
this state (of omniscience), the embodiment of absence-of-insenticnce (i.e.
consciousness), etc. (And being simply this state), you are eternal, free from
impurities; in the light of your sparklingly clear and splendid consciousness,
all the qualities and modes of both yourself and others are retlected.
(16) [466]
tjfe wtsfa fsmura: i
rt?h trrtqfa ii?\3tt
bhagavan avaklmakas{s)malo yadi bhdvo ’si vibhdmayah svayam /
tad ay am svayam eva visphtiranna vi. noham samupaisi kutracit HUH
O Blessed one! You are this very state, the embodiment ot light, free from
all impurities, which is manifest (purdy) through its own-nature (i.e. without
external agency). Thus you do not come to (what, from the non-conventional
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O
point of view, is a) delusion, (namely the idea that production of a result
depends upon outside causes). (17) [467]
sr favTTfct favrmutsftcT ^ ^fara i
ht% n?«m
sa vibhati vibhdmayo ’sti yo na vibhayad avibhamayah kvacit /
iiemu sarvam idam vibhati vat tad imam bhati vinaiva nirbharam
1118/1
That is the embodiment of (the) light (of omniscience, namely the substance),
truly shines forth, but that which is not the embodiment of this light (i e.
the quality of omniscience itself, which cannot embody anything), does not
shine forth (independent of its substance. But from the point of view of
non-distinction between substance and qualities), that which shines forth (is
the quality of omniscience, and it) shines forth fully even without (consider¬
ing whether or not it bdongs to a) substance, (for there is no difference
between the two). (18) [468]
cf? favnfaWTfTcT II ?%ll
idam eva vibhati kevalam na vibhatldam iti kva kalpana /
idam ity amund vibhati tad dvitayam nasti vibhavibhagakrt 1/19/1
How can one speculate that only this (i.e. the substance) shines forth while
that (i.e. the qualities! does not (by itself) shine forth? (Even the expression)
“this (substance) shines forth by way of that (quality,” although it seems to
establish) duality of these two, (with one being only the means for the other),
is nevertheless not able to create an (actual) division between (that which)
shines and (that by which it) shines, (i.e. Substance and qualities occupy the
same space-points; hence, from the point of view which ignores their disti¬
nctions, they cannot be regarded as truly separate things.) (19) [469]
^5tx Hctrftfem *wt i
f%HT 11^oil
sahaja satatodita sama svasamaksa sakala nirakula /
iyam adbhutadhdmamalinl nanu kasydstu vibha vibhavarl 1/20/1
This brilliant light (of omniscience) is innate, eternally manifest, lustrous, self-
illuminating, perfected in all its parts, free from all afflictions, and endowed
with the garland of wondrous glories. Who can (be so blind as to see) only
darkness in the presence of such light? (20) [470]
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c
fafaqi? ScfawtR fafa^^JJ fanWTRtft I
qf^T^fa^faHTT cR #RR faw fafasifa IR?II
vidhivad dadhatl svavaibhavdd vidhiruperia nisedham apy asau /
parisuddhacidekanirbhara tava kenatra vibha nisidhyate 1/2111
The light of your (omniscience), in conformity with the law (i.e. with the
nature of reality), and (operating only) through its own majesty, bears the
negative aspects just as (it does) the positive aspects. It is complete with
the one, unified pure consciousness; who in the world can suppress this
light? (21) [471]
3[facT: ^Rclfaqq?rafaW l fa ! fiarT |
o
fawn wra: Hwaat fan! wpfq? h^^ii
abhitah sphutitasvabhdvayd cyutadikkalavibhagam ekaya I
vibhaya bhavatah samantato jina sampurnam idani vibhavyate 1/22/1
OJina! This whole (universe) is seen by the unified light (of your omni¬
science) as free from divisions of time and space (i.e. you comprehend it
entirely and simultaneously); this light has manifested its true nature (i.e.
it has illuminated all objects). (22) [472]
q ^ RPRspRsfa nuqmq faw t
Wtrfl fawfa sffatT: fffSqfa? qqnwr UP^n
na khalu svaparaprakasane mrgayetatra vibha vibhantaram /
bhavato vihhayaiva dhlmatah kramatah krtsnam idam prakdsatel/23/l
Indeed, in this world, in the matter of illuminating oneself and others, the
light (of omniscience) does not search for another light (i.e. it is self-illumin¬
ating). This entire universe is illuminated in (all its) sequentialities by that
very light with which you are endowed (i.e. the light by which you know
yourself). (23) [473]
3R*n fargfar fatwft faq q q?qqqRHTRT i
Wffa Stfaqffa q rr q Rfaq ll^h
anaya vicarantt nityaso jina ye pratyayamatrasattaya /
sakalairi pratiyanti te svayam na hi bodhapratibodhakab kvacit 1/24/1
O Jina! Those who constantly abide by (i.e. who accept the doctrine of)
this (light of omniscience, a light) which exists merely as cognition, will
themselves begin to realize that in truth there is no illuminator of knowledge
(other than that knowledge itself). (24) [474]
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3Tf>r?ft^^T vrgfg-^TH^£ri7fsf?H *ro: i
farc! 31^ H(*T)*rr 5 T(#s)?§ mm iRsoraimnw
abhito 'nubhavan bhavad vibham aham eso ’ smi muhur muhuh
samah /
jina yavad upaimi puskalam s{s)amanarri ta(e ) ‘ stu vibhamayam
svayam/l25l/chalJXIX//
l experience the light of your knowledge on all sides, and thus I become
similar to that (knowledge) again and again. O Jina! (may this experience)
continue until I attain to a (state of) peace (like that) possessed by you who
are endowed with infinite knowledge. (25) [475] XIX
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[am^TT*!
3mrar%^ srf^srT^Hl'ssmH ct%5T ! artisr%qwq i
fed wqffe net ql q| *OT?q<t?r*frm Or: n?n
atattvam eva pranidhanasausthavat
tavesa tattvapratipattaye param /
visam vamantyo ’py amrtam ksaranti yat
pade pade syatpadasamskrta girah till /
O Lord! Even false (i.e. absolutist) doctrines, when profoundly contemplated
(in the light of) your teaching (which is 1 characterized by the term “maybe”
[syat], can lead to attainment of the highest reality; (for when this teaching
is applied), its every word causes (these absolutist doctrines) to throw off
the poison (of their absolutism), and inundates them with the ambrosia (of
truth). (1) [476]
qmfte^qfeqw(5T)itj?TR fe^ttfeqiqtTHfeHTqqw'ET: i
femoral oRtfet! f^m^OnrfeOnfe: ii’u
pardparollekhavinds{s)akrd balad
vilinadikkdla vibhdgakalpanah /
vibhdsy asau sangrahasuddhadcirsandt
tvam isa cinmatravibhutinirbharah 112//
O Lord! When you are seen from the pure point of view called “saiigraha,''
which forcibly erases all lines of distinction pertaining to prior, later, (etc.
insofar as it subordinates divisions and takes note mainly of the universal),
you shine forth (as being) complete with nothing but the majesty of pure
consciousness, in which every conception of division pertaining to time and
space has been dissolved. (2) [477]
fe^TgStfesmfcRtfe qf?hfTT Stfa I
113II
visuddhyativyaptirasena valgita
api skhalantyo ’ skhalita ivocchikhah /
niramsatattvamsanivesaddrunds
tvaylsa murcchanty rjusutradrs(ayah H3/I
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O Lord! In you the rju-sutra drstis, (which perceive the moment to moment
transformations of the substance, and thus consider reality mainly with
reference to the present mode, ignoring the other modes), come to full
manifestation. And these ( drstis ) are made active by the extensive spread of
the essence of (the soul's) purity. Although, (from our mundane, gross point
of view), these ( drstis ) seem to slip away (from their subtle object, the
present moment), they do not (really) slip away, but are like a constantly
burning flame; they are sharp in that they focus upon that part of reality
which is (itself) partless. (3) [478]
fgmtrgfcTsr trvft! i
qqsp q«Tfr *«KH-q>qsiratr: IIVII
samantatah svavayavais tava prabho
vibhajyamanasya vislrnasaneayah /
pradesamatrd rjavah prthak prthak
sphuranty anantah sphutabodhadhatavah //-#//
When you are divided on all sides with reference to your space-points, the
infinite clear particles of your knowledge shine forth separatley (to the limits
of these space-points). And these particles of knowledge, (when seen from
the rju-sutra point of view), having (thus) fallen away from -‘collection,"
each appear to occupy only one part, having the form of the present
mode. (4) [479]
3tHtfq^am^tsfq jqfqrt qr*qt trffjqf q iix.ii
visiryamanaih sahasaiva citkanais
tvam esa purvaparasahgamaksamah /
anculisantanagato ’ pi kutracit
parasparam sahghatanam na gahase 1/5/1
Although endowed with beginningless continuity, you nevertheless appeal
(from the rju-sutra point of view, as if) unable to join together the prior
and later particles of knowledge which have suddenly (i.e. when seen from
this point of view) broken away from “collection;" and thus you nowhere
attain to the mutual integration of these (particles). (5) [480]
«rq?fWT$nf!^Tltf?tf«T(^)fT fionfo qTTrtqfaq SFTIcf II $ II
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ksanaksayotsangitacitkanavali-
nikrttasdmdnyataya niranvayam /
bhavantam alokayatam asiksi(a)tam
vibhati nairatmyam idatfi baldt tvayi H6j /
(If the particles of knowledge are seen as) devoid of integration (i.e. devoid
of substance) because the universal (which resides in them) has been
excluded through embracing the viewpoint that there is “destruction at each
moment” (i.e. the rju-sutra viewpoint, and if this view point is not qualified by
knowledge of the syad-vada), there ensues the forceful (establishment) of (a
belief in) your substance-less-ness (as among the Buddhists, a belief) which
is like a sword (i.e- a desortyer of the self) for those who look at you (in
that way, namely without recourse to sahgraha-naya). (6) [481]
h wtrafotrasr! n: u\an
gato gatatvan na karoti kincana
prabho bhavisyann anupasthitatvatah /
sa nunam arthakriyayesa yujyas(t)e
pravarttamanaksapagocaro ’ si ( ’sti) yah //7/j
O Lord! Since the past object has gone out of existence, it does not do
anything (i.e. it has no function), and since the future object has not yet
come into existence, it (also) does not do anything. But that thing which
is seen in the present moment is indeed endowed with useful function. (In
this way the relative validity of the rju-sutra naya, which takes note of the
present moment, is established.) (7) [482]
i
<• « V
cTOlfa Bell
ksanaksayasthesu kanesu sarrivido
na kdryakalam kalayeddhi kdranam /
tathapi purvottaravartticitkanair
hat had dhrta karanakaryatd tvayi //<?//
Indeed, (from the rju-siitra point of view), the particles of knowledge are
destroyed at the end of each moment and thus cannot operate in (the
process of, or cannot become, prior) cause and (later) effect. And yet, since
the particles of consciousness reside in the sequence of prior and later
moments, the cause-effect relationship is forcefully established in you. (This
statement can be made in light of your substance, seen from the sahgraha
point of view.) (8) [483]
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HifwT fft «T5TT^W9Srfd p?tm I
3T?TTf3TT»TT?fHr?ig ftTsm cT^<7 II ^ II
galaty abodhah sakale krte balad
uparyupary udyati cakrte svayam /
anddiraganalanirvrtiksane
tavaisa nirvanam ito ’ ntyacitksanah //9//
Ignorance disappears with the approach of that moment in which there is
the total extinction of the fire of beginningless attachment. (If that moment
does not approach), then (the fire of) ignorance forcefully climbs higher and
higher; (since, in your case, the fire 'has been extinguished [nirvrti], your
last moment of conscionsness attains to perfection [nirvana]). (9) [484]
« «N >
h smt ! qq HTjrem n ?o n
pradipavan nirvrtim agatasya te
samastam evagamad ekasfmyatam 1 /
na sahasam karma taveti kurvato
mama prabho jalpata eva sahasam I/10H
You have attained to nirvana ; thus, all your (impurities), like a lamp which
has arrived at extinction, come to (a state of) voidness. In performing this
(extraordinary) action (of destroying the passions;, you had no need to
expend great effort; but forme, even discussing it is an exertion. (10) [485]
WfcTtft *ra7n*ra I
TTqTStfaqqqvfq: || ?? ||
vicitrarupakrtibhih samanatato
vrajann iharthakriyaya samagamam /
tv am eka evapratisedhavaibhavah
svayam hi vijhanaghano ‘vabhasase //////
In this world, you shine forth alone. You are a mass of knowledge, with
unimpeded majesty; you have come together with manifold forms (in your
knowledge, reflecting the objects) on every side, by means of your innate
ability to perform action. (11) [486]
I. The expressions "sunyata" and "pardlpa-nirvrti" are allusions to Buddhist phraseo¬
logy, but no Buddhist meaning intended.
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c.
n SrfcPTTfa STtarlt Slf^r^f^rTSSffrT^r qcr W[ I
fwti f^ sra* ^rsTKonf?^: r^mfcrr! qp*rTfecmTsq*tro% n n
na kihcanapi pratibhati bodhato
bahir vicitrakrtir eka eva san /
svayam hi kurvan jaladharanadikam
tvam Isa kumbhaditaya ’vabhasase H12H
O Lord! (from the point of view which emphasizes that knowledge focuses
on the internal reflections of objects, and which ignores the external existence
of the objects themselves, it is possible to say that) nothing whatsoever is
seen outside of knowledge (i.e. the reflected objects are indeed modifications
of the knowledge itself). Although unitary, you partake of the manifold forms
and shine forth (with the forms of objects) like pitchers, etc., which are per¬
forming (their actions, such as) holding water and so forth, (i.e. Even the
actions of the objects are reflected within you.) (12) [487]
srara *r%cT far t
f*«r# srvft ! farm stffT^mqnrt it ^ it
svayatp hi kumbhaditaya na ced bhavan
bhaved bhavet kiryi bahir arthasadhanam /
tvayisa kumbhaditaya svayam sthite
prabho kim artham bahir arthasadhanam 1113//
However, (from the point of view mentioned above), if you yourself (i.e-
your knowledge) do not become (i.e. do not take the forms of) pitchers, etc.
how could the existence of external objects be established? But on the other
hand, when your (knowledge) exists in the forms of pitchers, etc., why
(bother to) establish the existence of external objects at all? (In other
words, a “knowledge only’’ position can be taken without falling into the
error of Buddhist absolutism, as long as it is done from a point of view which
implies the simultaneous acceptance of an “external objects exist” point of
view.) (13) [488]
c^fsraRSRTfw^^trt tTm^fa^5T3ctT qfTrtrstcT I
qqn srtemmssmraH h n
tvadekavijhanaghanabhisecanat
samastam etaj jadatam parityajat /
abhinnavaicitryam anantam arthakrt
prthak prthag bodhatayd ’ vabhasate Ijl4jl
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This entire universe shines forth as being of the form of knowledge, (for it
is) “sprinkled” by you who are one mass of knowledge. (And although, for
that reason, it could be said that) this (universe) abandons its materiality,
it nevertheless does not forsake its inalienable multiplicity, in which an in¬
finity of individual functions (of objects) is retained, (14) [489]
cwtfai! ?qi^ms^qf?raraHPqfe i
tF'HTctrfastlT'U tfqrHcft Strict Jtqrf) sffTqftjfpr: II?* II
t vayisa vijhanaghanaughaghasmare
sphutikrtasesavisesasampadi /
sphuraty adhivyapya samam samantato
baldt pravrtto bahirarthanihnavah 1115//
O Lord! In you who are a mass of knowledge, all the particularities of the
entire world of objects are (individually) reflected, and your knowledge,
having pervaded everything on all sides, sparkles and forcefully hides, (as
it were), the external objects, (i.e. Since everything is in a sense consumed
by your knowledge, it seems, from a certain point of view, that there are
no external objects.) (15) [490]
r?q rrg stviT ! qrtq>^tm fenifa u?t i
ttw ^q § ittr tt: rtqrqlf ?fft ii u
tad eva rupani tava sampratlyate
prabho parapohataya vibhasi yat /
parasya rupam tu tad eva yat par ah
svayam tavapoha iti prakasate \\16j/ -
O Lord! shining forth by way of the exclusion of others is itself experienced
as (your) form (i.e. your own-being consists in the exclusion of others,
namely the objects of knowledge). Likewise, the other (objects) have a nature
which consists in being separated from you. (Tn other words, knowledge and
its objects are mutually separate things.) (16) [491]
3t¥jr5r q^q^rsmt ftmeq^qetm i
snrt! q^rr rqqsrmcr: ^q*q^TtTs?qfaqmnhnt: n ?vs n
abhava evaisa parasparasrayo
' vrajaty avasyarn svaparasvarupatam /
prabho paresam tvam asesatah svayam
bhavasy abhavo ’Ipadhiydm agocarah l/17/j
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This reciprocal absence (of the nature of knowledge from the nature of
objects, and vice-versa), necessarily leads to the establishment of (the separate
existence of) one’s own nature and the nature of others. O Lord ! You
yourself have become total absence from the point of view of others, and
so you are not seen by those who lack intelligence (i.e. who cannot under¬
stand your dual aspect). (17) [492]
II II
itldam atyantam upaplavavahatp
sadodyatasyanyadapohitwp lava /
sphuraty apoho ’yam anadisantati-
pravrttatlvrabhramabhid vipascitam 1/18/1
The other brings great calamity (insofar as it brings your non-existence).
You are (therefore) always intent upon rejecting the (influence of) other
objects, and so your (doctrine of) apoha is well established. (Your apoha-
vada, which excludes other objects, unlike that of the Buddhists, which
totally negates them), is the destroyer of severe, active, beginningless delusions
for the intelligent ones. (18) [493]
'TTfTTrotjJcRT f^TrTT: ^ ^ fafoum I
qg sprawl n \\ n
parasparapohatayd tvayi sthitah
pare na kahcij janayanti vikriyam /
tvarn eka eva ksapayann upaplavam
vibho ’khilapohataya ’vabhasase 1/1911
O Omniscient One! The other objects, reflected in you under conditions of
mutual exclusion, produce no vitiation (of your self). Thus, destroying the
calamity (which could result if there were not separation of self and other),
you shine forth alone through the exclusion of the entire range of
objects. (19) [494]
gatam tavapohataya jagattrayam
jagattrayapohataya goto bhavan / v
ato galas tvarp sugatas tathagato
jinendra sakscid agato 'pi bhasase //20 //
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By means of mutual exclusion, the three worlds have gone away from you
and you have gone away from them. Therefore, O Lord Jina, although in
reality you have not gone anywhere, you still shine forth as one who is
gone [ga/a], well-gone [su-gata], “thus-gone” [tathdgata]. T (20) [495]
999t99r?9 99 smfr fajwn f?rt®^TT i
9 fafawroftfr 99*99?99T9499T 11^? II
samantam antas ca bahis ca vastu sat
prasahya nihnutya nirankusd satl /
na kincid astlti samastasunyatam
upeyusi sapivid ihavabhasate 1/211/
(The Sunyavadin Buddhists maintain that) in this world there is manifest
a stream of consciousness which attains to total voidness, and in which
there is the cognition that “nothing exists.” (If such a cognition is)
unhindered, (it) forcefully denies the entire world of existents, both within
and without. (21) [496]
99C99T9t9Ssfa9T: 99 99T9 fa%5T ! 9*9 <rfjt9Tfte <
> c\
49 fa fairer %9 4rer: 4>9 4t5T fmrtg 99wrer: n n
upaplavayocchalitah s am a pi balat
kilesa siinyam parimarsti kalpanah /
kva kirn kiyat kena kutah katham kadd
vibhdtu visve ’stamite 'samantatah 1/22//
O Lord! (The Siinyavddins further claim that) the doctrine of the void
forcefully wipes away at one time all the imaginings that spring upward
to afflict consciousness, (because they maintain that), when the universe
has been eclipsed on all sides, what shines forth ? Where does it shine
forth ? To what extent and by what means does it shine forth ? From
whence, how, and when does it shine forth ? (In other words, all such
speculations become meaningless in the absence of objects.) (22) [497]
tT9 9 faf:>99f?9 9T5Tcri fafaxrtmg I
fwmsftsrft sroffrT 99 Stf99T99T: *t99 II ^ II
t c «\ ► s
1. Such epithets, often used for the Buddha, are shown here to be more suitable to
Jina, because he rejects only vitiating contact with the exrernal world, not its
very existence.
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samastam etad bhrama eva kevalam
na kincid asti sprsatam viniscayat /
pipasavo ‘ml mrgalrsnikodakam
srayanti nunaiti pratimamrgah sramam j!23H
(The Sunyavadins further hold that) all this (i.e. the speculations above)
is nothing but mere delusion, because for those who can cognize (reality)
from the absolute point of view, nothing exists. People (ignorant of this
are) comparable to animals desirous of drinking the water of a mirage; they
attain only to futile exertion. (23) [498]
g fofsgrtgm fgtftsgfineng g g sf): il ^ li
itldam uccavacam astam amrs(s)at
prasahya sunyasya balena sarvatah
na kincid evatra vibho ’vasisyate
na kincid astlty avasisyas{t)e lu dhlh /124 //
And so this ( sunya-vada ) forcefully destroys all things, high and low. (But),
O Omniscient One, by the power of the doctrine of the void, nothing at
all remains as real anywhere in this world. (Consequently), there cannot
remain the (further) belief that anything exists, (even that so-called “cons¬
ciousness'’ which cognizes the void. And so the doctrine defeats itself, for
how can a non-existent be a knower) ? (24) [499]
3 m>r! mjv frf?R j*cg *tt*t »i ^ so ispi ^ o ire 11
na yasya visvdstamayotsave sprha
sa vetti nirn(n)iktatamam na kincana j
aslma visvastantayapramarjito(e)
pravesya sunye krtinam kurusva mam .11251/cha/IXXH
One who has no desires towards this “festival” of setting all (speculations)
to rest does not know anything in a clear manner, (i. e. He still clings
to objects, etc., and does not develop pure consciousness.) Therefore,
O Boundless One, make me content; usher me into that void which has
been cleansed by the setting to rest of all (speculations). (25) [500] XX
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[g5T*srgrfljj
fS^c^?5TTfcT^ cfrWTOr: ll^ll
sun is (us ant a vadh isuddham idato
nirantarotsarpam uparyupary abhuh /
vimohayantyo ‘nyam ananyagocarah
sphuranty anantas tava tattvabhumayah /////
The infinite powers through which your true nature is manifest are not to
be found in anyone else. These (powers) cause great astonishment (to those
who witness them); they became evident as you reached higher and higher
(states), constantly rising due to that purity of soul which is the result of
reaching the limits of freedom from all chaff (i.e. from all karmas). (1) [501]
u ^ n
yadi svayani nantyavisesatam vrajes
tada na samanyam idam tavadimam /
sthitdh svasaktyobhayato 'pi dhavatas
tavety anantah parinamabhumikah //2//
(From the point of view of modes), you attain to the final (mundane)
particular, (namely arhatship) and yet do not come to the end of your modes.
And at the same time, (from the point of view of substance), your universal
(i.e. substance) is without beginning. Thus, you possess infinite states of
being, by way of your innate power which operates both as universal (i.e.
substance) and particular (i.e. modes). (2) [502]
« « s
rgftqr t^tfomturtT^T tjfatgrrm: ii 3 u
akhanditadravyataya tv am ekatam
upaisi paryayamukhad anekatam /
tv am era devantimaparyayatmana
sunistusamsah paramo ’vabhasase //3j/
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qTJTqTTcT^sf^Tf^:
O Lord! From the point of view of partless substance, you attain to unity;
and when looked at from the point of view of modes, you attain to
multiplicity. From the point of view (which looks only at) your final mode
in the mundane state, (namely arhatship), you shine forth as being a part of
the perfectly pure soul, devoid of all chaff (i.e. karmas). (3) [503]
cawscrr mfa ! sw ersT farete'hTfH q i
faSTTOTHf faftsraij It V u
tvam ekatatn yasi yadisa sarvathd
tadd pranasyanti visesanani te /
visesanandm virahe visesyatdm
vihdya devastam upaisi nisei tarn //•///
O Lord! If (one suggests that) you attain to absolute [ sarvathd ] oneness,
then all your particulars would be negated. And in the (total) absence of
particulars, O Lord, you abandon even universality, (for a substance cannot
exist without particulars). Thus, having lost both universality and particula¬
rity, your (very being) would indeed come to an end. (4) [504]
s*q ?rq tre fimcqlsfa fqwtFqfa i
fhsrhmrhvr n urfh ftrsmi fcmqwrfsnrT n g it
c\ e >s «
dhruvam tava dvyalmalcataiva yad bhavan
svayam visesyo pi visesanany api /
visesyarupena na yasi bhinnatam
prthak prthag bhasi visesanasriya l [511
You certainly possess a dual nature, for while you are yourself the universal,
you are also the particulars. From the point of view of the universal, you
do not attain to differentiation; but endowed with the glory of multiplicity,
you appear ever anew. (5) [505]
fatft ! fahChfh cTqTfayfhcft fqtnhmqhrfarhq trq q |
fqtfT h<T qtffrt q rttfq fhvtcri hTfhT II % II
vibho visesyasya tavavisesato
visesanandm avisesa eva na j
tvayd samarri yanti na tani bhinnatam
paraspararri bhinnatayaivam Isate 1/6//
O Omniscient One! You are universal, and (thus) free from particulars. But
(this does) not (mean that) the particulars lose their distinctiveness (i.e. they
are not really subsumed by your universality). Those (particulars) retain
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their own power of mutual independence (from one another and from sub¬
stance), but do not attain to absolute differentiation from you. (6) [506]
fanrfk * fjRsr affwn* ^tffet gfrt: m i
« c e
fknTfi frrwsrfabPRrc ipmmJrn: imsii
vibhdti vrttim na vinaiva vrttiman
na casti vrttih kramam antarena sa /
vigahya nityaksanikantaram mahal-
lasanty anantas lava kalaparyayah fll/l
That which possesses change, (namely the substance), never shines forth
without (a multiplicity of) states. And there is no (multiplicity of) states
without sequentiality (in time). Thus, your infinite states, (brought about)
by (the principle called) time, (which is the common cause of change), shine
forth, having “dived into” (i.e. taken the form of both) momentary and
non-momentary modes (seen from the subtle rju-sutra and gross rju-sutra
points of view, respectively). (7) [507]
Hart ?r srmtsfar * stpftsmv-tri =sr fern ?r i
carrfbtr ! strstetf ft reft: re tt^i n s n
sato na naso ’sti na casadudbhavo
vyayodayabhyam ca vind na kincana /
tvam Isa sann eva vivarttase tatha
vyayodayait te bhavatah samam yatha 1/8//
There is no destruction of the real nor is there production of the unreal.
And yet there is no object which is devoid of destruction (of an old mode)
and production (of a new mode). O Lord! While existing (as eteranl sub¬
stance), you still undergo change in such a manner that both destruction
and production happpen to you simultaneously. (8) [508]
sm reraftt ft ftTfft vaf ft?aRTre?? ? n % n
udiyamanavyayamanam eva sad
vivarttasunyasya na jatu vastuta /
ksane ksane yan navatdm na gahate
katham hi tat kdlasaham bhaved iha //9j/
An existent can only be that which is endowed with destruction (of an old
mode) and production (of a new mode), for there is never object-nature on
the part of that which is devoid of change. Indeed, in this world, how can
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that which does not attain to newness at each moment be (considered as)
under the influence of time, (as all existing things must be)? (9) [509]
§^t rtua fsT^T*t i
fterefct crr^nn fevfTfumvuTrrurmt ! enf*?i: n
ksanaksayas tvam kurute prthak prthak
dhruvatvam aikyam nayate nirantaram /
anantakalam kalayeti vahayan
vibhasy ubhabhyam ayam Isa dharitah II1011
O Lord! The destruction that takes place at each moment establishes your
momentary differentiation (i-e- your modes; but as a substance) you sustain
yourself in an unbroken continuity which establishes your unity. Thus, you
have spent infinite time in these aspects, and you shine forth, embodying
both (unity and multiplicity). (10) [510]
sro •vmfetar 5tmi?5T3H^ar ^ i
cTOtfa vr^T?f favrm# n ? ? II
ayam hi sann eva bhavas tava vyagad
ahhud as atm eva ca siddhaparyayah /
tathapi sanmldnim asadvisarpanam
vinesa sann eva bhavan vibhasate H11H
Although your human existence has ended, it was real; and your new mode
of being perfected (i.e. liberated), which has come into existence, did not
exist (i.e. was not real) previously. (Thus, the “destruction of the real”
and the “production of the unreal” can, in this sense, i e. from the point
of view of modes, be established.) Even so, O Lord, (from the point of
view of substance) you shine forth as real, embodying neither the destruc¬
tion of the real nor the production of the unreal. (11) [511]
?t ^ fwimg cress* i
ft ^mTOftmtroTsrtr: rt fap*c*fct fsmsuttaTtr n n
na bhasi sdmanyavisesavattaya
vibhasy asau tvam svayam eva tad dvayam /
na vastu samanyavisesamatratah
param kim apy eti vimarsagocaram H12H
You do not shine forth on account of being endowed with the universal
and the particulars, but rather because you are those two. For no existent
comes to be the object of thought (i.e. it is impossible to conceive of any
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object) apart from the universal (i e. substance) and the particulars (i.e.
modes). (12) [512]
fqq qqft Set q%q HTqTrqqqfrrT q<TT<T I
?mi fqqqrcqq tq ! qrqcn vr^frrT qTqrrqfqefTfq rrrarrr it \ 3 n
svayam samanair iha bhuyate hi yat
tad eva samanyam usami netarat /
sama visesds tava deva yavata
bhavanti samanyam ihasi tavata l/13/l
In this world, that which itself “becomes by way of similarity” [samanair bhu¬
yate] (i.e. which is the continuity among the particulars, (i.e. modes), namely
the substance), is called the universal; only that and nothing else (receives this
designation). O Lord! in this world, you are universal insofar as your
particularities (belong to) the same (substance). (13) [513]
n’TOrri qtfrr qqmHt a«rT fawsrom fqftnarct i
refqfaan *nf<r qqq TTfaqi q fq^TqTqpq fq qq q Tq fq it it
yathaikatdm yasi tatha samdnata
tatha visesasrayata visisyase /
svavikriya bhati tavaiva sobhaya
na bhinnasamanyavisesabhdg asi l/14/l
Insofar as you come to oneness, you possess universality; and insofar as
there is a resorting to the particulars (i.e. modes), you possess particularity.
Your self-transformations shine forth through your own splendour, for you
are not one in whom the universal and the particulars aie seperate (from
your very being, as the Nyaya-Vaiiesika system would hold that they are)
(14) [514].
1WT faw qqq) qqfat q qqfqi ^ qTqqtJTRT qqiqqTq I
« s >
fqTrqw^r q^TSqqhTHT fqq> ! qq?q) qqq> q fqer% It It
sama visesa bhavato bhavanti ye
vrajanti te bhavamukhat samanatam/
visesarupena sada ’samdnata
vibho bhavanti bhavato na bhidyate ///5//
O omniscient One ! Your particulars have universality, for they are
commonly endowed with existence (i.e. they all belong to substance). But
dissimilarity in the form of particulars, which is always present, is not
distinct from you. (In other worlds, you possess both universality and dis¬
similarity). (15) [515].
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«n=§ctT n ct*fm srsq^tra i
fewtf tTS^? r^vrmrjftTc^fq |q ! 5fta<r 11 \% u
samagrasamanyam upaiti vastutani
na tanmayam dravyabharat prthag bhavat /
visesatam dravyabhare tad arppayad
vibhagatas tesv api deva llyate II1611
O Lord! The (universal that is found in all substances, called the) “total
universal,” does not come to be an existent if it is isolated from the totality
of substances in which it is found, (i.e. “Total universality” is a designation
which applies to all substances; it does not exist independent of them.)
Rather, it exists in the sense of endowing the totality of substances with
separateness, “dissolved” in (each of) them individually, (i.e. There must be
more than one substance for the concept of a “universality which applies
to all” to be meaningful.) (16) [516]
R rPST STVf) ! ?qqqqvq: qqqq I
c
^qqqqpqT sT?q? fqTfNrTm^FrqrT rff^Tq^m# II ?V3 II
na caikasamanyam idam tava prabho
svaparyayebhyah prthag eva bhasate /
svaparyayanam dradhayad visesatam
abhdgavrttam tad ihdvabhdsate H17U
Furthermore, O Lord, (in) your (system) this one universal does not appear
separate from its own modes. It manifests itself in this world by residing
within these modes, inseparable (from them), and “strengthening” the parti¬
culars (i.e. not negating their existence). (17) [517]
cT%fcT StfcmTfo fprpTO I
N S N
3 T»qfecT: sr?qq S | *T II II
taveti satpratyayapitam ahjasa
samastam etat pratibhati tanmayam /
akhanditah pratyaya esa te tu san
bhavanmayatvam na jahati jatucit //18/J
The real existent, (namely the substance-mode complex), is taken in by your
knowledge. Indeed, therefore, the entire universe appears as being one with
that knowledge. But that unbroken cognition (i.e. the knowledge) never
abandons its oneness with you. (From this point of view, one can assert
that in some sense the subject and object are identical.) (18) [518]
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areft ?ra?fre fra ?*ft ! farvrrfa w?ts? farra^ irat i
aqisrafftra raqatonfa ft w?ra^ra)sfq f^sm fra n \% n
asau svato bhavavatas tava prabho
vibhati bhavo ’tra visesanam yatha /
tatha ’nyato ’bhavavator avdrito
bhavatv abhavo ‘pi visesanam tava 1119/1
O Lord! From the point of view of your own four aspects (i.e. substance,
space, time, and modes), you are endowed with existence. And just as,
in this world, the description ‘‘this is existence” was appropriate (for you),
similarly, with reference to the four aspects of others, you are endowed with
non-existence. Because (the fact that) your being is thus cannot be altered,
let the description “this is non-existence” also be applied (to you).
(19) [519)
fa'mfa ?ra> ? faTT«ra: «rafara frararat u: h g >rra?tMfT i
* snraHratsfa ffrerara: raj^raramjmffTfTCfrarara: n n
vibhati bhavo na nirasrayah kvacit
tadasrayo yah sa tu bhavavan iti /
na jatv abhavo ‘pi nirasrayah sphured
abhdvavan apatitas tadasrayah /1201 /
“Existence” cannot be anywhere manifest without an abode (i.e. an object
in which it resides). That which is the abode of existence is called “endowed
with existence.” In the same way, “non-existence” also cannot show itself
without an abode, and (surely) its abode (should be called) “endowed
with non-existence.” (i.e. You are endowed with both existence and non¬
existence.) (20) [520]
fra>: fafrd* fra ^ i
! fra? ftrar *ra? fotrifm q? ?ra?ft n n
tayoh sahaivapatator viruddhayor
na nirvirodham tava vastu s(s)iryate /
udtyate deva tathaiva tatparam
bhavat kilatma para eva cabhavat 1/21/1
O Lord! That existent “become Something else” (i.e. acquires the aspect of
non-existence) and arises in the same manner (ie. endowed with both
existence) and non-existence. Indeed, your soul also becomes the other (i e.
embodies non-existence). In your (doctrine), the existent is not destroyed
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by the simultaneous coming-together of those two mutually opposed (things,
existence and non-existence), for their opposition has been removed.
(21) [521]
•t stTcsr^TsrFT fsnTTffT % qfrqrsmcftfifcT Hum t
JWTSfer *m: cmTSTrtTW^tsfq fq*ft fantraOTm II R'R II
na jatv abhavasya vibhati tutsa(-ccha)ta
svayam hi vastvasrayatorjitam nayat /
yathd ’sti bhavah sakalarthamandall
tatha 'sty abhavo ’pi mitho visesandt 112211
At no time is there the appearance of total emptiness on the part of non¬
existence, because from a certain point of view (i.e. with regard to the
substance, space, time, and modes of the other), that non-existence is itself
active insofar as it is dependent upon some existent, (i.e- From this point
of view, non-existence is to some extent a real thing.) And just as, throughout
their range, the existents embody existence, similarly the non-existence also
embodies existence), due to the “mutual exclusion of objects” (i.e. each
“existence” is qualified by the simultaneous exclusion or “non-existence” of
the other). (22) [522]
eqroumq: wsrciT tr: srot q^qTranm i
« '
qqtmi ?wi ^qtirqrtifqrqqqbtT! 11^311
« O C\ N
sphuraty abhdvah sakalasya yah prabho
sthitah samaste ’pi parasparasraydt /
nayaty ayam tram svamukhena ddrunah
sphufaikasanivinmayam isa sunyatdm 1123/1
O Lord! The “universal non-existence” residing in every (existent) shines
forth because (there is) mutual dependence (by way of exclusion on the part
of these existents). And this (universal non-existence) is so sharp that
it renders (even) you, the cm’ odiment of unified pure consciousness, into
voidness, (i.e- The objects I.no.vn by knowledge, insofar as they are “other”
with regard to that knowledge, are absent from it, and in this sense you
are endowed with (their) non-existence.) (23) [523]
qnttfcT qtTtoWTqlscqfgsTqrrlsq ?tm 1
sra^X flq flfqqfqqT ll^ll
karoti bhavas tava bodhavastutatfi
karoty abhavo l py avisesato 'tra tam /
ubhau samam tau nihato bhrtabhrtau
prasahya sarvam saha samvidarcisd 1124/1
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From the point of view of “existence,” you exist as an embodiment of
knowledge; and from the point of view of “non-existence,” you are in this
world void (of the other, a characteristic) common (to all existents). You
simultaneously bear both (existence and non-existence), and these forcefully
destroy everything, even the flame of your (omniscient) knowledge, (i.e. When
you are seen as an “embodiment of knowledge,” there is non-existence
of objects; but when these objects are seen as internalized in your
knowledge, the knowledge loses its distinct reality and is in that sense ren¬
dered void, (24) [524J
fa*S**TTf**tT: ^ % IRSOIBIR \ II3II
t vadaijisasamdhuksanaddruno bhavan
mamdnis(s)aip varddhata esa bhasmakah /
prastda visvaikakarambitah samcvn
visa prabho 'ntas tvam attania eva me 1/25 // cha 1/XXIH
O Lord! My hunger (to know your true nature) has been sharpened by
the blazing forth of (just one among) your (manifold) aspects, and (now)
increases constantly. Tome, you are indeed infinite (i.e. unreachable); there¬
fore, show favour unto me by entering my heart, endowed (as you are) with
the entire range of knowables. (i.e. Allow me to know your true omniscient
nature.) (25) [525] XXI
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( q ? * T? W <TT)
g ftqra ^r q yq »
treri »rMt qrewftmtrre ^sru^fTT^:
C *fc
! an|f?r >resr: qttsqmTOhvr^: ifati
pratyaksarcih pracayakhacitaikantaniskampadlvyad
bahyasparsapranayavimukhat kslnasaipvedanasya /
magnarp magnam drsam at isay art majjayann ant ar an tab
svaminn arhan vahati bhavatah ko' ayam anandavahah llljl
O Lord Arhat! For you, all feelings have been eradicated because you
have turned your face away from attachment to the external objects, (objects
that) are unceasingly and immovably illuminated by the mass of light which
is your omniscient knowledge. And (not only are you aware of objects, but
it is also the case that) a wondrous stream of bliss flows within you,
carrying your concentrated insight ever more deeply (into your soul. i.e.
your self-awareness becomes perfected). (1) [526]
fare^ fafaw
tre surer uufa urfretu i
ini srreH fare ^
uu Stn<<T vtufa U5t! fax# ll^ll
klhca brumah kim ilia dahanad indhanam syad vibhinnam
yena vyaptarp bhavati dahanenendhanarp ndgnir evaj
jneyarp jnanat kimu ca bhavato vlsvam etad vibhinnam
yena vyaptarp bhavati bhavato nesa visvarn tvam eva IIHI
O Lord! In this world we ask: Can fuel be separated from burning? Does
burning not totally pervade the fuel? Or does the fire itself pervade it?
(i.e. Is fuel the same as burning? Are both the same as fire? The answer to
these questions is both yes and no, depending on point of view.) Similarly,
is the object of knowledge distinct from you? Or is it not the case that
your knowledge pervades the entire universe? Or do you alone pervade
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everything? (i.e. Objects, when seen as external, are distinct from both the
knowleged and the self. When seen as internalized, they are in some sense
one with the knowledge and with the self.) (2) [527]
'TT?rrf<?7Tfk H ftp ^^75
s^cTTgff' *TgfT^ |
SHffUTS: ftpt-T
H^5sqf3rTHfsr?T?> fcOTTOV tier: ii^ii
nunarn nantarvisati na bahir yati kinitvantar eva
vyaktavartani muhur ilia paravrttim uccair upaiti /
jnanaiyad vah kva kila niy(p)atet pitasarvavakasah
sarvadravyasvarasavisado visvagamdusa esah //3j/ ■
Indeed, (the “mouthful” of internalized objects remains external); it does
not (actually) enter the soul. (But when internalized by way of reflection in
knowledge), it does not go outside (of that knowledge); rather, (like a mou¬
thful of water which is neither swallowed nor rejected), it remains inside
(omniscience) and, repeatedly manifesting itself, undergoes its transforma¬
tions. (3) [528]
fanlntsfa nrmnff (fa)rt: r?r<r?€rrt f=t whir::
w* fin; snte i
vrafft h srftnamtfactsft-
«ft: ?qrcf<T : ||V||
nirbhago'pi prasabham a[b]hitah khandyase tv am nayaitghaih
khandam khandam krtam api vibham samdadhatipramaivaj
devapy evain bhavati na bhavan khanditayojitasrir
anyaiva srih sphurati sahaja khandakhandaiva bhartuh 1/4/1
O Lord! Although partless, you are forcefully divided on all sides by the
flood of (different) viewpoints, and although (thus) divided, you are one who
is omniscient and unified by knowledge. Even so, it is not the case that your
splendour is (once) divided and then (later) united, for this splendour is
truly different (from things which can be broken up); it is innate and
unified. (4) [529]
fast fjTtfar h fam ! rntrsfavren
faWHWTC? Vfcfrit fasWTSffST ST5TTH
! *>TS«TT % ft^IU I lit, II
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bhinno bhedam sprsati na vibho nasty abhinnasya bhedo
bhedabhedadvayaparinatas tvaifi tu nityaip tathapi /
bhinnair bhavair varada bhavato bhinnabhavasya saksat
svamin ka ’nyagatir iha bhavet taddvayanr tevihaya 1/5/1
O Omniscient One! Things which are divided do not touch upon unity, and
there is no division of that which is partless. Nevertheless, you constantly
undergo transformation by way of your dual aspects, (namely) division and
non-division. O Master! You are endowed with the state of differentiation
from the mundane world, because you (come to possess) different (i.e. non-
mundane) states. And you also possess the state of non-differentiation, beca¬
use of being unified with your manifold qualities. In this world, how indeed
can your nature be anything other than (the combination of) these two,
(namely unity and differentiation)? (5) [530]
srf^rrt Psr f^ts^ft fsntro-
P4:?rromn: fstftrfr farm) fasten: i
samanyasyollasati mahima kim vina ’sau visesair
nihsamanyah svam iha kim ami dharayante \isesah /
ekadravyaglapitavitatanantaparyayapuhjo
drstam vittisphuritasarasas tvarfi hi\astutvam esi 1/6/1
Can the majesty of the universal shine forth without the particulars? (No.)
And can these particulars exist in this world without the universal ? (No.)
Indeed, you are one who is a mass of infinite, already-exhausted (i.e. past)
modes that operate within one substance (i.e. you are endowed with parti¬
cularity), and yet you have one unified nature, by means of knowledge,
(which is) manifested (in all modes. And thus) you clearly come to be an
existent by way of both of these (i.e. you are both unified and diversified).
(6) [531]
tfatsfaf * VRprT *T ’Stm tr^r^frT
§ fa turn fettt: i
P^h if) urt
dturavii nvsn
<3 «
eko ’neko na bhavati na caneka ekatvam eti
vyaktam hy etat tadubhayamayas tvarri tu kim syan na
vidmah /
janimo 'nyad bhavati kila yo yatsamaharajamjid
tasydvasyam bhavati yugapat tat svabhavo ’nubhavah //7 //
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o
185
One does not become many, and that which is many does not attain to
oneness. But in reality, do we not know that you are the embodiment of
both of these (i.e- of both oneness and multiplicity) ? We also know that
(substance), which is born in multiplicity (i.e. which is endowed with
infinite aspects), must undergo simultaneous transformations that conform
to the nature of those (multiple aspects, i.e. each quality undergoes its
own modifications, thus ensuring the multiple nature of the existent).
(7) [532]
3Rt> jretrarcqfa
?meroT i
fctrft «TTp faermrfa ii^n
anyo nasyatyudayati parah sasvad udbhdsate ’nyas
tlvras tasmims tava samatayd paksapdtas trayo ’pi /
tena dhrauvyaprahbavavilaydlifigito ’si svayam tvam
tvatto bdhyani tritayam api tac chunyam evanyatha syat //8/i
While one (mode) is destroyed, another (mode) arises. And at the same
time, yet another (thing, namely the substance), remains consantly present.
You hold very strongly to the doctrint that all these three, (namely dest¬
ruction, production, and continuity), are found equally (and simultaneously)
in the same object. Therefore, (being an existent [sd/]), you are yourself
characterized by destruction, production, and continuity. If this were
not so, (i.e. if) these three (were) external to you, they would be rendered
void (i.e. they are not independent existents, but merely descriptions of the
nature of reality). (8) [533]
MIWTOP* ipmf VTTctVtTej
Mt^t HTSRTJfrtsfer ^>snt: ^
N
ttSTT fafrstrf 11^,11
bhdvdbhdvani tava racayatah kurvato bhavabhavani
nunayi bhavo bhavati bhagavan bhavanaso ’sti ho 'nyah /
astitvasyaskhalitabhavanollasamatram yathaitad
bhahgotpadadvayam api tatha niscitam tattvam eva //P//
O Lord! In your doctrine, you assert both the production and the destruction
of a thing. But indeed, (when it is said that) “a thing is produced,” (that
statement itself) must (mean) destruction, for (what is destruction of an old
state) if not production of a new state? Just as the (continuity), which is
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nothing but shining forth in an endless becoming of existence, is (in fact)
a reality, the destruction and production are realities as well. (9) [534]
qqt: jptsnrmfsraiTffm 5nnvrTgT?wm-
TmRTtsfq roqfat vruar^re *tTq qq I
qqftsfq re smqqfaH: stnrorarsTvrnr-
fitsr: retf*re ! freqfT'qfavriftr ^qsqgfq: u?°u
ekah ko 'py askhalitamahima pragabhavadyabhavair
akranto 'pi sphurasi bhagavams tvam sadd bhava eva j
eko 'pi tvam prasabham abhitah pragabhdvadyabhavair
bhinnah svamin krtaparinatir bhdsi rupais caturbhih l/IO/l
O Blessed One! You are indeed one whose grandeur remains undiminished,
for although “overcome” (i.e. qualified) by the (four absences, namely)
anterior non-existence, etc., (with reference to modes), you (nevertheless)
always shine forth as (embodying) existence (with reference to substance).
O Master! Although you are One, you are on all sides forcefully differen¬
tiated by (the four rbsences), anterior non-existence, etc., and this you shine
forth, having undergone modifications in accord with those (four).
(10) [555]
qur: quit qqfrt frecT qqtfre treat
frea: aaaa ! qtf qarfa freer: i
a?atq>Tai ?t aTarsnatsia a?
areare farefa a % a?atqtft*r swiftr n??n
piirnah pur no bhavati niyatam rikta evdsti rile to
riktah purnas tvam asi bhagavdn purna evdsi riktah /
yal lokdndm prakatam iha te tattvaghdtodyatam tad
yan net r tvam leimapi na hi tallokadrstatp pramarstl I/ll//
O Blessed One! (That which is) complete (with regard to its own substance,
space, time, and modes) is always complete (i.e. innate aspects cannot
be lost. And that which is) empty (of the aspects of others) is always empty
(of them, i.e. the aspects of others cannot be acquired). Although empty
(of mundane states), you are complete (with your own self); and although
(thus) complete, you are (at the same time) empty. That which is known to
ordinary people (as being desirable, namely worldly things), is, for you,
destructive to the true nature of the self (i.e. not conducive to liberation).
And the leadership (i.e. the role of teacher, which has been bestowed upon
you), does not (consist in your) negating (the reality of) that which is known
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by the world, (but only in declaring that it is to be overcome by knowledge).
(11) [536]
<5W* vrraT: tT^
■v
a RwTtaH T gg T q fgrare:
s
fawr? fw: f?T«Tq WT*PT ! frt: ?mft n^ll
sarve bhavah sahajaniyata 'nyonyaslmana ete
sarpslese ’pi svayam apatitah sasvad eva svarupat J
manajyotsndsvarasavisaraih sarvada visvam etad
visvad bhinnah snapaya bhagavan sankaras te kutah
syat H12H
All existents have mutual boundaries which are innate and fixed; even when
they are in contact with each other, (as, for instance, when there is contact
between karmas and the soul, objects and knowledge, etc.), they never fall
away from their own nature (i.e. never partake of the nature of others).
O Blessed One ! May you who are separated from the universe (of objects)
always bathe that universe with the spreading moonbeams of your knowledge,
for there can be no confusion of objects (of the universe) with that know¬
ledge, (and hence there can be no contamination for you). (12) [537]
*Tt$: rft^cT:
safafa fire) m?rcTe*n * mtra i
farercrat funw? fn?u>
KfTSTsrmst* fsmwr: 113311
mohah karmaprakrtibharato mohatah karmakittam
hetutvena dvayam iti mitho yavad alma na tavat j
kslne t vasmims tava vilasato nunatn atmaiva nanyo
nihsimny asminn nivasa sahajajnanapunje nimagnah 111311
(Continued) delusion [moha], (which prevents both true insight and perfect
conduct), is produced through the force of (prior) karmic matter, and fur¬
ther stains ot karma are (in turn) produced by this delusion. As long as
these two, (delusion and karma), operate in a mutually causal manner, there
is no (purity of the) soul. But when both of these are destroyed, then vou
shine forth in your true splendour, with nothing but your true self remain¬
ing. (O my soul) Abide deeply in this boundless mass of innate knowledge !
(13) [538]
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Bt^wran^grfa wsm ! w'wl ?r w: i
*m?% m f^imf'T vr^T 5rPT755ft
STRR?tra fatfaf mm ii?vii
jhanakrlddrabhasalasitair valgatah sarvatas te
mohabhavad bhavati bhagavan kartrbhavo na bhuyah /
kartrtve vd svayam apt bhavan kevalo jhdnapunjo
jndnad anyat kim iha kuruse nirvisanko ramasva 1/14/1
O Blessed One! You move quickly on everyside, shining forth with the
display of your omniscience; and (yet), because of the absence of delusion,
you will never again have the notion of agency (accompanying this activity),
Even if (it is alleged that) knowing involves agency, you are yourself a
mass of knowledge, and so what can you do other than know? (i.e. “Know¬
ing” is innate to the soul; it is not “doing,” which by definition involves
volition. And so), free from doubts, enjoy your bliss! ^14) [539]
?=rTr«Tmrr«ft ^mg^f53t^i^T«TTfT
ftcr »*rvrfar ^ «nrBn^qvri«r: n?x.n
devalambo bhavati yugapad visvam uttisfhataste
bahyasparsad vimukhamahima tvam tu nalamba eva /
svatmdlambo bhavasi bhagavann ujjihanas tathapi
svatma tv esa jvalati kila te gudhavisvasvabhavah /15/j
O Lord ! For you, instantaneously ascending the heights, this universe be¬
comes a support (for your omniscience, by way of being its object); but
in reality, you have no support at all, since you possess the grandeur of
turning your face away from contamination by external objects. O Blessed
One I Rising up (towards perfection), you become one who has only his soul
as a support. And yet (your soul is) indeed (not easy to grasp as a support),
because it holds the true nature of (ail) things within its brilliance.
(15) [540]
ETrTSfwvttvTT: 5m*mfvr?f) i
st r=t ?cr^r=rTH*TTtT:
N C\
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*©
yasmin bhavas trisamayabhuvas tulyakalaw plavante
yatkallolah prasabham abhito visvaslmni skhalanti /
sa tvatp svacchasvarasabharatah posayan purnabhavam
bhavabhavopacitamahima jnanaratnakaro ’si //76//
You are the “ocean” in which the existents, extending over the three times,
“float” (i.e. are known) simultaneously. Your “waves” crash forcefully on
every side against the boundaries of the universe (i.e. your knowledge is
all-pervasive); you are filled with the essence of your self, and endowed
with that grandeur which is acquired by (simultaneously possessing) existe¬
nce and non-existence. (16) [541]
ctcT left 1st ! qHT:
sftfi fa?;??? a?f*restfa smamirqifa n^n
samvidvicyas tava tata ito deva valagantya etah
suddhajnanasvarasamayataw na ksamante pramarstum /
visvacchayaghatanavikasatpuskalam vyktigudhdm
praudhbn vindat tad abhidadhati jhdnasamdnyam evaH17H
O Lord! The waves of your knowledge move actively here and there (i.e.
among the totality of objects), but (in doing this) they are not able to
wash away your (total) identification with the unified consciousness of your
pure self. (In other words, you can be said to know objects only from the
conventional point of view; in reality you know only yourself.) Those
waves possess the unified knowledge which has attained to full manifesta¬
tion and (total) perfection, and which has reached infinite development
through reflection of the objects within it. (17) [542]
anm? ftrca aa sttafaqtr a'qTsnra
nfaft fan at *rfalms*mtfa i
sraafafirer: fa;
qfa«m: fa; qt^Rr^rfspn n?c;ii
anyad visvatp bahir iha tava jhanavisvam tatha ’nyat
samvidvisvam yad iha kila sd samvid evavabhati /
sipihakdro madananihitah k up Madhos tisthato ’nyo
visvakaras tvayi parinatah kim paras tvanmahimnah 118//
In this world, the external universe (i,e. the multitude of externally existing
objects) is one thing, and the internalized universe of knowledge is some¬
thing else. Among these, the universe of knowledge indeed appears as being
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nothing but knowledge (i.e. the reflections of objects in knowledge are not
distinct from knowledge; they are simply modifications of that knowledge
itself). Was the leonine from assumed by Madhu different from that (Madhu)
as (he normally) existed?* (No—they were one and the same). Similarly,
can the forms of the universe reflected in your knowledge be different from
your own grandeur ? (No — these reflections are not external to you.)
(18) [5431
fareT nu n^TTfa f*fa: fa 'sh 5n§Tre?T
mg' fare faretettrcre* i
fTTrfafat: re*fa-
rernftstft n?fa wrfre?«m*faijw: n?^n
mitva meyani punar api miteh kiip phalapi jiiatur anyat
matum visvam svayam iha mitatp nasi nityodyatas tvamj
drksarpvityoh skhalitam akhilam raksatas te svavlrya-
vydpdro ’sau yad asi bhagavan nityam evopayuktah 111911
When one has known an object, is the subsequent fruit of his knowing,
(namely the removal of ignorance), separate from the knower? (No.) You
are always active in knowing the universe, and yet you are yourself never
identical with the objects (that you know, i.e. unlike the fruit of knowledge,
which is not distinct from the knower, external objects are distinct from
the knower). O Blessed One! You prevent your intuition and knowledge
from “crashing into” (i.e. actually mixing with) the world of objects, thus
showing that majesty of your own energy by means of which you are
eternally conjoined with your self. (19) [544]
’THm. f?*TrmfcPCHT3 HT**? fareHBrf
faftffaTsfa revifa ?re retfoen ii3°u
ndndrupaih sthitam atirasad bhasayad visvam etat
sabdabrahma svayam api samaip yanmahimna 'stam eti j
nityavyaktas trisamayabhavad vtiibhavarambhabhumna
ntsslma 'pi jvalati sa tava jyotisa bhavapunjah Il20[l
Even the “word-universal’' [ sabda-brahma], which very clearly illuminates
the manifold forms of the entire universe, comes to be extinguished all at once
* This refers to the tale of a demon called Madhu who, having taken the form
of a lion, was killed by Krspa.
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in your grandeur (i.c. is an insignificant part of your knowledge). Similarly,
this eternally manifest and boundless collection of objects is illuminated by
your omniscience, whose immense glory encompasses (i.e. knows) all three
times. (20) [545]
serfg^srT^mfrm ms
S N
^r: ?ffawT: 119? II
udyad visvasvarasam anisam marmasu vyapya gadham
labdhapraudhis taditi paritas today an sarvabhavan /
devatyaniam sphurati saratam nirnimesas tavoccair
ekah ko ’yam trisamayajagad ghasmaro drgvikasah H21H
O Lord! your astonishingly perfect intuition [darsana] shines brilliantly;
this intuition has arrived at its (great) strength by having firmly and
constantly pervaded even the most subtle (portions) of the continuously
changing universe. And that (intuition), shining with lightning, (as it were),
takes the totality of existents as its object and remains unbrokenly fixed in
its vision and knowledge of the three worlds. (21) [546]
fa «i fafrcifafarerat-
stftei fasmfa fa^fR^Ripsr: u 99 11
sarvatrapy apratighamahima svaprakasena sumbhan
diironmajjat svarasavisarair dravayan sarvabhavan /
visvalambocchalitabahulavyaktislmantitasrlr
ekah ko ’yant vilasati vibhor jatyacaitanyapuhjah 1/221/
The excellent mass of the omniscient one’s unified consciousness shines
forth; its grandeur is everywhere unobstructed, and, remaining brilliant by
way of is own light, it “wets,” as it were (i.e. takes as obcct), all exis¬
tents, (It does this) by spreading its own essence, (namely knowledge), to
infinite distances (i.e. encompassing everything); its inner splendour is fully
manifest through the support of the totality of objects, (22) [547]
STSt: sfR sffa'Tgmtfafa^r'Tm^mT: l
» c\
3tT fa-RRTTffa fa -ti fd * U fa r
WfM fcgt wq cT SPTTfte II 93 II
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c
ekakarasvarasabharato 'nantacaitanyarajih
sajjah kartum pratipadam amur nir vibhagavabhasah j
a visvantan nibidanikasair visvag udbhasamanah
svaminn ekah sphurad api bhavan krtsnam anyat prama-
rsti I23H
O Master! By the force of the unified innate essence (of your conscious¬
ness), you invariably render each of the infinite forms (of objects), as they
appear in (your) consciousness, partless and inseparable from knowledge,
(i.e. The internalizing of objects makes them into modifications of know¬
ledge itself.) O Lord! you alone shine forth on all sides with that conscious¬
ness whose intensity has reached the very ends of the universe; thus you
“wipe away” (i. e. internalize by way of cognizing) this entire manifest
world of objects. (23) [548]
'fhf gptrg gfcft
ctfcflRf ! ^rfrt *T^n**T ^T?rT
Hit: 'fat H rT«nsrm? cTT^R Tp* II RX II
pita pi pltaip vamatu sukrtl nityam atyantam etat
tavad yavaj jvalati vamanagocaro jyotir antah/
tas min dev a jvalati yugapat sarvam e vasya v ant am
bhiiyah pltam bhavati na tatha 'py esa vantada eva 112411
May the meritorious ones completely cast out the (vitiated transformations
of the soul, i.e. the passions) which have been taken in again and again
since beginningless time! (Let them do this) until there shines that light
(of omniscience) which (is the only thing that) cannot be removed (i.e.
which is innate). O Lord! When that (light) shines forth, all (the vitiated
transformations) are totally and simultaneously ejected. That which is
ejected is normally never taken in again but O Lord! you take in again
(that is, know) what is ejected.
Ttoprerpr VRWar^’JT'
fctddBdrf feAci^M^hh I
frdufa fawT cWT*T^TfrT ^ II 'R'i. U ^ IIWI
ekanekam gunavad agunaip sunyam atyantapurnam
nityanityam vitatamatatam visvarupaikdriipam/
citpragbhdraglapitabhuvandbhogarangattarangair
unmajjantatp kalctyati kila tvam anekanta eva
ll25HchallXXIIII
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Indeed, the doctrine of anekanta alone (is sufficient) to establish (that) you
are both one and many (i.e. both substance and modes), both endowed
with qualities and free from qualities (depending on whether qualities are
seen as distinct from substance), both void and completely full (from the
points of view of others and of self, respectively), both eternal and non-
eternal (when seen either as universal or as particulars, respectively), both
contracted into the restricted dimensions of the body) and expanded (to the
infinite dimensions of omniscience), both unified (when seen as knowledge
and having the forms of the knowledge). The streams of your (omniscient)
knowledge spring from the high mountain of consciousness and subsume the
entire spread of this universe. (25) [550] XXII
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3raf?r *rr*r stftfflCs ww|T^(i T§ftR%rwmtata fe n fo n i praa i
**r?rfar qfcrt trfwFT *rrar gH^srgq^t
*TO*T II ? I|
jayati paramarji jyotir jait ram kasayamahagraha-
grahavirahitakampodyotam divanisam ullasat /
jvalati parito yasmin bhava vahanti tadatmataip
hutavahaha^hakhandagrdslkrtendhanavat samam /////
The perfect light (of your omniscience), the "conqueror”, is victorious (i.e.
having destroyed the karmas, it is eternally present). It shines day and
night with unshakeable splendour, for it is freed from the grasp of the
“great enemies”, (i.e.) the passions. Because that (omniscience) shines on
every side, the existents come all at once to be identical with it (through
internalization), like firewood which has been consumed on all sides by the
powerful impact of a fire. (1) [551]
: 5j5f: I
fircnww n ^ n
tv am asi bhagavan visvavyapipragalbhacidudgamo
mrdur asadrsaprajhonmesaih skhaladbhir ayam janah /
tad a!am aphalair vakyakrtdavikaravidambanaih
katipayapadanyasair asu tvaylsa visamy ayam j/2H
O Blessed One! you are the source of consciousness which pervades the
entire universe (i.e. you are omniscient). But this persen (i.e. the poet)
possesses only a small amount of wisdom, (and even this wisdom) fluctu¬
ates (from moment to moment) and is (easily) lost. Tt is in vain, therefore,
to arrange these few words, for they are fruitless, a mere play of sentences.
O Lord ! I now (i. e. with no further talk) enter (i.e. take refuge in
you). (2) [552]
i
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kim idatn udayaty anctndoghair manamsi vighurnayai
sahajam anisctm jnanaisvaryam camatkrtikdritaih/
prasabhavilasad viryarambhapragalbhagabhirayd
tulayati drsa visvam visvam yad ity avahelaya 1/3/1
This wealth of innate knowledge shakes the mind with a stream of
wondrously produced bliss. That knowledge contemptuously takes the
measure of the entire universe, (cognizing it) with profound vision, resolutely
manifesting the energy and activity by which it has reached the heights.
(3) [553]
ftfqfafaws gfesqoT farl^rrt saTvtfa
n y it
lalitalalitair atmanyasaih samagram idam jagat
trisamayala.sadbhavavyaptam samaw jvalayannn ayamj
tadupadhinibhdd vaicitryena prapaficya cidekatdtn
jvalasi bhagvann ekantena prasahya nirindhanah /I4//
With the extremely beautiful placement (of your “steps’ 1 ) you simultaneously
illuminate the entire universe, which encompasses existence in all three
times. You shine forth absolutely alone, spreading your unified conscious¬
ness into the variegated forms that derive from the shapes of the objects.
(4) [554]
^RtfctcRT fttfsRTci: I
farnfa 'tTfft ^FrT?ftfWtt| f^FTHfcT Tt fvt5nfH5fT HflFctcT: 11V. 11
samapatitaya sphitasphltodvildsalasaddrsa
svaraspakusumam visvam visvat tavesa vicinvatah/
kim api parato nantas tattvagraham pratipadyate
vikasati pararri bhinnabhinna drg eva samantatah 115/1
O Lord : Out of this entire world, you seek out and pick the flower of
your own complete essence (i.e. you focus only on your self; you do this)
by means of your intuition [darsana], which falls equally upon all (objects)
and which is brilliant, lovely, and pure. Your intuition does not grasp the
inner reality by means of (cognizing) external objects (reflected in know¬
ledge; rather, it cognizes the soul directly). And this intution is manifest on
all sides, being both distinct and non-distinct from you (i.e. it can be
seen either as one of your qualities or as occupying tbs same space-points
as does your soul). (5) [555]
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fjprfa uTRPifird ?tth re t rea d ! <awTOim i
ct?Pt Hfsfs^Ffin ^sr^m^T^n^n: qf^>stq<Erenf>^yw% re w: i >
3H
idam atibhardn ndnakaram samaifi snapayan jagat
parinatim ito nanakarais taveia cakasty ay am I
tad api sahajavyaptya rundhann avantarabhavanah
sphurati par ito 'py ekakaras cidekamaharasah 1/61/
O Lord ! The glorious ambrosia of your unified consciousness “bathes,”
as it were, the manifold forms of this entire universe. (And although) this
(ambrosia) has attained to modes by way of the various forms (of obj¬
ects), it nevertheless expands its innate nature and on every side arrests the
manifold forms taken in by knowledge. Thus it attains to new modes and
yet shines forth in total unification. (6) [556]
summer: t
samam udayatah santatankaih svabhavavilasibhis
cidacalakalapuhjaUx punjikrtdtmavisuddhibhih/
ayam atibharaksobharambhaih sphufanubhavas tava
pra/ayam agamac citrakarah kasayaparigrahah jjl/j
You rise to (great) heights (i.e. to omniscience), endowed with the mass of
undivided consciousness in which all fears have been quieted, in which the
purity of soul has been totally concentrated, and which shines forth in its
innate nature. (When you attatin to omniscience), the parasitic passions,
which are clearly experienced in their variegated forms through the affliction
producing activities, (all) go to (total) dissolution. (7) [557]
ssufa ssrertreni wrtft qfT^sF^cstfacrafrr? «»
faTTsra(?)%(f?«t)11
Kll
udayasi yada dhvastadharam bhardt parito 'skhalat-
pravitatam idam samyksamndvitanam udancayan/
ayam abhibhavann antas tattvam janasya nira&raya (*)-
s[th]itikapadagranthir gadhas tadd praviliyate 1/8/1
When you rise (to omniscience), manifesting the pervasive true insight which
has done away with all dependencies (such as sense faculties, light, etc.),
and which spreads unobstructed on all sides, then this firm knot (of pass¬
ions), which obscures the inner reality of beings, is deprived of any substratum
and thus is totally dissolved. (8) [558]
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197
^TTfots^ff fspwerofttfl faffsranqtTW snft! ?r
s?rfs*Tfa<T: rtar
WfVcJTO: \
cv
«r%5icn: mu
<*
visayatatayo bhantyo 'tyantam vimuktiparigrahe
bhavati vikrtivyapardya prabho na bhavanty amuhl
prakrtim abhitah sartisat(jj)yeva sphufani tava cinmayliyi
svarasavikasac chuddhakampopayogapariplutah //P//
O Lord I you are emancipated from all attachments, and so for you the
reflections of objects (in knowledge) are incapable of producing vitiated
transformations (i.e- further seeds of delusion). And so these (objects) have
clearly taken refuge in your sentient nature (i. e. they have been reflected
within you), and thus they are pervaded by the pure and active consious-
ness whose essence is innately manifest. (9) [559]
fafsrsfafirs stttft fesnfat* arm stft * vtag
=ar i
HW m rtrTtq ctcT qf^tfa: VF?'
retro n?on
nibidanibide mohagranthau prasahya vilayite
tava param idaip jnatr jnanarfi na kartr na bhoktr cat
yad iha kurute bhunkte va tat tad eva sadaiva tat
kila parinatih karyaryi bhogasphufo 'nubhavah svayam 111011
When the extremely tangled knots of delusion have been forcibly dissolved,
then your excellent knowledge exists only as knower;it is neither a doer
nor an enjoyer (i. e. knowing involves neither agency nor karmic result).
At this stage, (namely that of omniscience), that which is done and that which
is experinced by that knowledge is nothing but that knowledge itself, for
in reality the “action" of knowledge is nothing but abiding in its own-
nature, and its manifest “enjoyment" is nothing but realizing itself.
(10) [560]
iiUii
trisamayalasad vUvakrlddsukhaikamahldhara\i
sphurasi bhagavann eko 'pi tvatji samagrabharaksamam/
pratipadam idam vast vevatp syad iti sprsato drsa
sahajakalauakrtdumurter na casti paras tava !(11((
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c.
O Blessed Lord ! Although you are one, you shine forth like an unparall¬
eled king (or mountain), able to support (i.e. know) the entire universe;
you are endowed with the bliss that derives from ‘'sport” of illuminating the
universe as it extends over the three times. Your innate bliss consists of
knowing, at each step (i.e. about each object), that “this (thing) has that
(nature/’ i.e. you know it as it really is). This bliss is indeed not distinct
from your image (i. e. from your knowledge and intuition). (11) [561]
qftat gtftT?rndt(d) n cru
fdWTO: I
c\
sphuraii parito bahyatmand(a)m ya esa mahabharah
svarasasarasdj jnanasyaitas tavaiva vibhutayahf
sphurati na jadas ciisamskdrad vinaiva nirdkulah
kalaya yugapal lokalokau parair alcalankitah 1/12/1
(While you remain in this world), the great, dazzling (manifestations) of
your external self (i.e. your sensroy and physical activities) are indeed (sim¬
ply) majestic expressions of your own (omniscient) knowledge, complete with
the essence of self, for the body, (being) insentient, cannot act without the
support of consciousness. (Feel free), therefore, (to) cognize both finite (i.e.
occupied) and infinite (i.e. unoccupied) space, ([loka] and [aloka], respect¬
ively), for you are cleansed of doubts and cannot be contaminated by exter¬
nal objects, (12) [462]
fafirtafaftr#: streaHcrfecr: it
dalitadalanais chinnachedair vibhinnavibhedanair
anavadhilasatparyayoghair vibhaktam anantasah/
nisitanisitaih saktyudgdrair avaritavikramaih
kalaya kalasah kurvann etat samastam atandritah 1/13/1
The entire universe is infinitesimally divided by the collection of the endless
series of modes, which pound what has already been pounded, cut what has
already been cut, and divide what has already been divided (i. e. these
modes are extremely subtle). Timelessly you cognize this whole (universe),
rendering it into bits (by perceiving every mode) with your extremely sharp,
unimpeded, and heroic powers. (13) [563]
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>3
cf ^f«r §) i
fsirofasPiTOTft srafswTflwr 3nnrfa«ra shi^u ?m ftnttfa ?ra n
?vn
citihutavahasyaikdngarlkrtaifi parito ha(hdt
yad atikalanat trailokyam te bhavaty atimurmurah/
svayam atisayasphatirfi samsad visesagarlyaslm
jag ad a visayatp jhananantyaryi tavaiva vibhati tat H14H
The three worlds have on all sides been forcibly rendered into “blazing coal"
by the “fire’ 1 of (your) consciousness (i.e. you have internalized all objects).
And these (three worlds), being known in even their most subtle forms,
become like a small spark (within your “fire”). Only you shine forth with
that infinite knowledge which proclaims to great expansion and is not an
object of the world (i.e. which itself exceeds the size of the world).
(14) [564]
stTfUR 5 fPTT f rrrj JRftrfa: 'tftTufrT cR'
gvtrafa i
srmTwfa sr^mfafimd w «i i*frf®ro>raT?nfa t^rrar *n§ «re>nn n
mi
kakubhi kakubhi nyasyan dhamdny ayatp na nabhomanih
kalayati tava jndndgnyekasphulingatulam apt /
svayam upayatl pradhanyena prakdsanimittatdrjt
ajadakanikdmdtra’pi syan na jatu jajopamd //15 //
The jewel of the sky (i.e. the sun) spreads its rays in all directions, but it
is not comparable to even a single spark of the fire of your knowledge.
(Of course this is as it should be), for even a single spark of consciousness
is itself essentially a cause of illumination; (thus), anything insentient, (which
must be illuminated), can never be compared with it. (1) [565]
agurulaghubhih ftafsthanastbair gunaih sahajair vrajan
kramapaririatim saipviccakre niyaty upaves(s)itah/
prabhavavilayavasadyapi pratiksanam aksaras
tyajasi na manak {ankotklrndtp kadapi cidekatam /j 16J /
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You possess increase and decrease of six types, and yet the cycle of your
knowledge attains to sequential modes under control of the quality called
" aguru-laghu ,” (which prevents any real increase in your space-points). And
though (you undergo transformations), you are indeed possessed of non¬
change (from the point of view of substance), for even when you attain at
every moment to production and destruction (of modes), you remain
indestructible (as substance) and never even slightly abandon the unified
consciousness which is like the mark of a chisel (on stone; i.e. it cannot be
wiped away, but persists through all modes). (16) [566]
Actin' wfowt * fwna
llfvsll
kramaparinatair bhavair bhavas samam na vigdhyate
samam atibhardt fair dkrdnto bhavSips tu vibhdvyatt /
tad idam ubhayatji bhutdrtham san mitho na virudhyate
kalayasi sada yad bhdvdndm vibho kramam akram&t H17H
No existent possesses all its modes simultaneously, (for these modes) must
be manifest sequentially in past, present, and future. (But since you are
omniscient), you are seen to be completely united with (all) the (sequential)
modes of all objects at once. O Omniscient One I There is no mutual contr¬
adiction in these two (assertions), for such is the true nature of reality;
you always know the sequences of all modes non-sequentially. (17) [567]
gq qq fa «TTT?T E WqWK q$q TCfqTfjRT: Hufolf: ITW gfaHTI
atwrot: vtgbrqvri ?rqq fqqrnw wmqa«qt«n^>r it
l5|l
svayam api pardt prapyakaratp paropakflarp vahan
paravirahitah sarvakdraifi parasya sunirbharah /
avagamarasah Suddho ‘ tyantarp tavaifa vijrmbhate
svabhararabhasavyapdrenia sphuran samam dtmani II18H
Your essence in the form of knowledge expands fully (i. e. becomes infinite;)
although it has itself come to have the forms of other (objects, forms)
which are derived from these (objects), it is in reality free from the (objects
themselves, i.e. objects do not really enter the knowledge, and hence do not
mix with the self). And although it is complete with all the forms of the
other (objects, itremians free from passions) and (thus) is pure (i.e. unconta¬
minated). It is always manifest in your own self, intensely active (in
knowing) through its own innate nature (i.e. without depending on others).
(18) [568]
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treats gfaviTrft h nm i
stmfa gtsifitfa: o?^i>
avagamasudhadharasarair lasann api sarvatas
tad atibharato jnanaikatvam na nama vigahase j
avadhirahitair ekadravvyairitair nijaparyayair
yugapad aparair apy ullasam prayasi sukh&dibhih //19//
Although you shine forth on all sides through the constant flow of the
ambrosia of knowledge, you do not simply attain to unity with knowledge
alone, rather, you simultaneously attain to the splendour of being united with
other quality such as bliss, etc., and also with your own limitless modes, all
of which are supported by the same single substance. (19) [569]
H f«TOTWH* I
uf^pcfq <kr umjtsfs wrorum:
qrlsfa na
s(s)atatam abhito jndnonmefaih samullasati tvayi
dvayam idam ativydptyavydpti vibho na vibhdvyate /
bahir api patan yac chuddho 'si svarupapar&yanah
patasi ca bahir visvak iuddhasvarupaparo ‘pi yat 1120/1
O Omniscient One! You constantly shine forth with the forms of objects
(reflected) in your knowledge; (and in this knowledge), neither “over-exten¬
sion” [ati-vyapti] nor “insufficient extension” [avyapti] is seen, because
although your knowledge “goes outside” (i.e. knows the external objects),
you are nevertheless unified with your own nature (i.e. in reality you know
only yourself). And although fixed in knowing only your pure self, you
are nevertheless “externalized” on every side (in that you know the external
objects. In other words, there is not an over-extension of what omniscient
knowledge does in saying “it knows the external objects”, nor is there an
insufficient description of what this knowledge does in saying “it know*
only itself.” Omniscient knowledge encompasses cognition of both self and
others simultaneously.) (20) [570]
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samam atibharad etad vyapya prabhSsy abahir bahis
tad api na bhavan devaiko ’ ntar bahiS ca vibhavyate /
prabhavavilaydrambhair visvag bhavaty api yad bahis
trisamayabhuvas tahkotklrnah parakrtayas tvayi H21H
O Lord ! Although you shine forth having simultaneously and completely
pervaded both the inside (i.e. the substance of objects) and outside (i.e. the
modes of objects), you are not seen to be the same inside and outside,
for although you become united with the activities of production and dest¬
ruction (i.e. with the modes of all objects, by knowing their “outside"),
you simultaneously internalize the essences of other (existents, i.e. their
substances or “insides”), which extend over the three times, thus inscribing
them within your knowledge like the mark of a chisel (on stone, i.e.
permanently). (21) [571]
! ?afrraar-
trisamayajagatkrtsnakaraHi karambitatejasi
sphurati parito ’ py ekatratmany asau punaruktata /
vadati purusdnantyarp kintu prabho tvam ivetarair
visayapatitaih pratyekarp te sphuranty akrtadvayahi 112211
The light (of knowledge) shines forth within the soul, pervaded by the infi¬
nity of forms of the universe, extending over the three times, (which are
reflected therein). But this knowing of individual objects also proclaims
(that there is) an infinity of (individual) souls. (In other words, it can be
conventionally said that for each object there is a “soul” which knows it,
and thus that the omniscient being comprises infinite souls.) Even so, O
Lord, those (so-called) “individual souls” are, like you, not manifest as
“two” (i. e. modally, by way of production and destruction, but rather as
indivisible substances), even when they are divided due to the impact of
objects. 1 (22) [572]
c *
3tfq qg'TT cTnUjtTcWr q^vt R tSTOnt#
srsfawt nrsnrss^r gtw fasjfaraT: 1 13311
1 The precise meaning of the last two lines is not clear.
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■©
drgavagamayor divyocchvasa niravaranasya te
bhrsarn upacitah sphuryante te praknmpamahodayaih /
api hi bahuna tanmahdtmyani parena na khandyate
yad atibharato gatva ” nantyant puraiva vijrmbhitah 1/231/
The sparkling forms that appear in your unobstructed and perfected intutiion
and knowledge expand to infinity through the unshakeable greatness of that
(intution and that knowledge). The greatness of these two is not qualified
even by the immensity of the other (i.e. by the infinite number of objects)
because, (by virtue of the quality called aguru-laghu , these two have) reached
to infinity by their own extreme power, and have thus become fully extended
even before (cognizing any objects at all). (23) [573]
o
suTcU^ff HTtfegr sftmfa i
*»
sm qr^ar *r fsrstrct
N *
yugapad akhilair ekah sdkapt padarthakadambakaih
svarasavisarais tvam vydtyukslm bharad iva dlvyasi /
atha ca na paran sihcasy uccaih parais ca na sicyase
sphurasi militakarair ekopayogamaharasaih 1/2411
Although you are One, you forceully play, as it were, a game of “mutually
sprinkling water” with all objects simultaneously (i.e. you know them all at
once. And while this “game” is played) with the “water” of your own-nat¬
ure, you nevertheless do not (really) “sprinkle” (i.e. touch) anything, nor
are you “sprinkled” by others. You (simply) shine forth with the great
essence of unified consciousness, which encompasses the forms of internal¬
ized objects. (24) [574]
x l\ « N «
aviratam 'imah samyagbodhakriyobhayabhavand -
bharaparinamadbhutarthasya sphurantu mamadbhutah j
paramasahajdvasthalagnopayogarasaplava -
nimilitamanddnandah sadaiva tava sriyah
n251! cha II XXIIIII
I have gained the true nature of reality by constant practice of both right
knowledge and right conduct. May your wondrous glories, (namely the)
extremes of bliss derived from swimming in the ambrosia of realization of
the’ perfected, innate self, be constantly manifest to me! (25) [575] XXIII
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\ * ■»
fafhswi r^Rfss^n
Hs^fm: a^srswreRreat wrftjr fa^rFjftr u?n
ekdnekam apurnapurnasatataprastlrnagutfhasphufarfi
nitydnityam asuddhaiuddham abhitas tejo dadhaty adbhutam /
divyanantavibhutibhasini citidravye jinendre ' dhuna
majjamah sahajaprakdsabharato bhdtlha vi&vasprii jU \/
Now we immerse ourselves in (i. e. we think deeply upon) the Lord of Jinas,
he who is nothing but the (very) substance of consciousness. (That consciouness)
is one (from the universal point of view) and many (from the point of
view of particulars), complete (with innate qualities) and devoid (of mundane
transformations), contracted (in that it has the dimensions of the body)
and spread out (in that it knows the entire universe), mysterious (to the
uninstructed) and yet evident (to those who are wise), eternal (from the
point of view of substance) and non-eternal (from the point of view
of modes), pure (when only the states of liberation are viewed) and
impure (when one notes only the mundane states). It is wondrous (by virtue
of possessing these seemingly contradictory qualities), and is on every side
endowed with shining glory, bursting forth, shining with infinite, majestic
splendour, touching the entire universe, glowing with the power of its innate
light. (1) [576]
tTfastfar g?*rfa? *4 g»ra iru
ekasydkramavikramaikarasinas trailokyacakrakrama -
krlddrambhagabhiranirbharahafhotphullopayogatmanah /
dnandotkalikabharasphufad atispasfasvabhdvasya te
nadhanyah prapibanti sundaram idaip rupaip suguptam
svatafr /I2/I
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Unfortunate beings (i.e. those who have not realized the self) are not able
to take in your beautiful form, which is hidden in its own nature, unparall¬
eled, endowed with the power of non-sequential (cognition, i.e. knowing all
objects simultaneously. Furthermore, your form) embodies the applied
consciousness (i.e. the activity of knowing) which has blossomed through
its own great force; it is the spontaneous and profound activity of cogni¬
zing the revolving cycle of the three worlds, and its nature is crystal clear,
made evident through the blooming of the buds of bliss. (2) [577]
eTar FTfrfiH % TO! * ? II311
v s «
nihstmno ‘ sya bharat skhaladbhir abhito visyasya simny ujjvalair
valgad valgunirakulaikakalanukrlglarasasyormibhify /
caitanyamrtapuranirbharabhrtarfl sphltam svabhavasriyd
pltvaitat tava rupam adbhutatamarp madyanti ke nama na
II 3 11
Who would not be intoxicated by taking in your beauty ? (For this beauty)
is most wonderful, fully endowed with the “goddess of prosperity” in the
form of its own-nature, completely filled with the flooding ambrosia of
consciousness, throbbing with the waves of the essence of the “sport” (of
knowing. And these waves) are beautiful, unparalleled, free from afflictions,
clearly sparkling, and crashing upon the very ends of this limitless universe.
(3) [578]
Iwwlfw: i
w! ir*n
ekah ko 'pi ha(havaruddharabhasasphdraprakaias tvaya
cidvlryatifayena kevalasudhapindah kilalotfitah /
yasyadyapy ativalguvalgitavalat kallolamalavali
trailokyodarakandarasv atibharabhras(i)yad bhramarp
bhramyati IJ4II
With the great energy of your self, you have churned the mass of ambrosia
which is unparalleled, extraordinary omniscience; the extensive light (of this
omniscience) was formerly obstructed (by karmas, but is now unhindered).
The infinite sets of waves of this (omniscience) are extremely beautiful and
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active, and even to this day they course through the caves in the very depths
of the three worlds (i.e. they encompass the entire universe), destroying
delusions with their great power. (4) [579]
e cn o
H^TET *T5^rf??r #
drgbodhadrdhimopagudhavitatatrailckyabharcnmukha -
vyaydmdrpitacandavXryarabhasasphdrlbhavaj jyotisah /
uccandotkalikakalapabalnilah sambhuya muncanti te
spastodyotavikasamarpsalarucas caitanyanXrajanah 1/5/1
The “waving lamps’’ of your consciousness simultaneously give off a clear,
sparkling, powerful light; they are filled with glowing flames, and the rays
(of their light) are extended by the force of that excessive energy which puts
forth great effort in bearing the burden of the three worlds. (And this
burden is) firmly embraced by the fully expanded intuition and knowledge.
(5) [580]
rpts^TfcTgWETT ! fV^SITcT I
Iff? SWfrofa ??T?T?cft: (HTSPIcT) IIsu
ekasyocchaladacchabodhamadhuradravyatmanonmajjatah
ko ’nekantadurdsaya tava vibho bhindyat svabhavaip
sudhXh /
udgcicchadbhir anantadharmavibhavaprdgbhdrabhinnodayair
devatvam yadi nddyatah svayam api svadantaraih saraye
(sadhayet) j/6//
O Omniscient One 1 You are One, manifest as the embodiment of sub¬
stance, beautiful through your sprklingly clear omniscience. What intelligent
person would attempt to separate you from your own nature (i.e- claim that
consciousness and soul are partly identical and partly non-identical merely
to establish the doctrine of anekanta, (which advocates such a separation),
unless that would establish (the fact of) your soul’s innate divinity ? (i.e.
The point of the anekanta doctrine is to show the ever-present potential
divinity of the soul in bondage, without rejecting its actual mode at any
given time.) This (potential divinity) can be established through the (fact
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that there are) always different experiences (of the soul) which arise in
various ways, together with infinite qualities (i.e. where differentiation and
change are evident, perfection is possible). (6) [581]
Hf^n terms Hswfwtrt: non
anyonyatmakatarasad iva mitho murcchadbhir uccavarair
deva svasya viruddhadharmanivahair nirmanam uddamayanl
bhavdbhavakarambitaikavikasadbhavasvabhayasya te
bhaty uccair anavsthito ’pi mahima samyak sadavasthitah
117/1
O Lord ! Your own-nature consists of that uniform existence (i.e. contin¬
uity of substance) which is supported in its expansion by both existence
and non-existence (i.e. production and destruction of the modes). And your
greatness consists of increasing your own creation (i.e. attainirg to infinity)
by way of the collection of high and low contrary aspects, which have
joined together in “mutual friendship.” Although (this greatness) is not
stable (from the point of v(ew of modes), it is (from the point of substance)
ever stable and shines forth beautifully. (7) [582]
Hell
cinmdtram parisuddham uddhatarasapragbharam ekcitji sada
cicchaktiprakarair anekam api ca krldatkramad akramat /
dravyaptya ’tinirutsukasya vasatas citpindacandatvisi
svatmany adya tavesal sasvatam idam tejo jayaty eva nah
1 / 8/1
O Lord ! you are totally indifferent (towards attaining external objects)
because you have attained to substance (i.e.) to yourself. You are comparable
to a blazing sun, a mass of consciousness, and being such, you dwell within
your own self. Your consciousness is perfected on every side; it has
reached the greatest height by its intense, unified self-experience, and always
“plays” with the expressions of its various powers (of knowing), both
sequentially and non-sequentially. It is both manifold and eternal, a light
which is today victorious and makes us aware (of its glory). (8) [583]
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n^rqfd:
d!^rt«rfcf I
qvtsf'T
C: ?<ST-
f-°d^ lTtsy>T d^ldHlfa <TTR <hf5« ! dtdTTETd: II5.M
vartsyadvrtta vivarta vartimahasa dravyena guptayatih
paryayair avaklryamanamahima navasthitim gahase /
eko ’pi tvam akhandakhanditanijapragbhdradhlrah sphurac
cidbhdro 'dbhutam citanosi paramam kasyeia I notpasyatah
11911
You “preserve your stability” (i.e. you remain infinite) from the point of
view of) substance, (even though this substance is) pervaded by the glory
of modes, both past and future, (Rut) from (the point of view of) modes,
your greatness has been scattered, and (in this sense) you do not attain to
stability. O Lord ! You are very heroic, by way of your partless and
yet divided nature (i.e. only a great one could subsume such an apparent
contradiction); you shine forth with the immensity of consciousness, and
as you stand alone, who is not filled with great wonder at the sight of
you ? (9) [584]
urarreftfb fannfa HtftT wi
ll?° II
yan nastlti vibhasi bhasi bhagavan ndstlti yac ca svayarp
hhavdbhavamayarp tato ’sikim api tvam deva\ jatyantaraml
bhavdbhdvamayo ’py abhdvamahasd ndbhavatdm ntyase
nityodyotavikdiahdsavilasac citpindacandodgamah 1/10H
O Blessed One! Since you can be described by (the expressions) “exists”
and “dose not exist,” your are, O Lord, a special sort of existent, embody¬
ing both existence and non-existence. You are endowed with a great light,
a mass of consciousness which is rendered beautiful through its expanding
lustre. Although you consist of both existence and non-existence, you are
not led by the glory of non-exitence (into total voidness.) (10) [585]
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v»
viivdkdravikdlanirbharaparicchedaprabhdbhdvandd
antargudham api prakasam abhitas tat tat svabhdvairtyd
bhdvabhavapinaddhabodhavapusi pradyotamdne sphufaw
tvayyetac citivallipallavatuldrp trailokyam dld(a)rpbyate
l/U/l
O Lord ! While you continue to illuminate (the universe), you are one whose
body (i.e. knowledge) is pervaded by both existence and non-existence. The
totality of objects is internalized and thus comprehended through the power
of your light; and (yet) this entire triple world remains illuminated on every
side by its own innate glory (i.e. the objects, though internalized, remain
separate from you. But this triple world is) comparable to a (mere) “leaf”
(relative to) the “creeper” of your consciousness (i.e. it takes up but a tiny
portion of the range of your consciousness). (II) [586]
tppfwt W5?U>sfiT fa-oBWt:
fa*4 i»?^h
antahstambhitasavadhanahrdayair devasurais tarkitai
citsahkoca vikaiavismayakarah ko 'yaw svabh&vas tava /
ekasmtn svamahimni magnamahasah santyo *pi cicchaktayah
sve sphurtyd yad anantam etad abhito visvarp prakdiyd-
sate 1/12/1
What is this wondrous nature of yours? Gods and demons, their hearts ever
mindful and unshakeable, have speculated about it, and (this nature) produce*
astonishment (in them), because of its (simultaneous) contraction (by way of
intuition) and expansion (by way of knowledge). The powers of your soul,
although fully immersed in the greatness of your unified self, illuminate with
their own glory the infinite universe on every side; and yet, (while doing
that), they continue to reside in themselves. (12) [587}
fa < = W T»i 1 qnw tfem:
*WTS*v?PW: fWRT* fHT fawptt VKmm- m I
*rwrt far* htts
M flunrcgr raT sffastr ty* ?*ftr n??ti
nifkampaikadrdhopayogasakalaprdndrppandsphoptah
spasfdnantarucah svasaktaya imd visvak sphufantyas tava /
dkramya kramtasann i vesa vaki to vtsvarp samastarp bhardd
bkrdntyo ’pi ptasabhd varuddharabhasd kyanta eta tvayi//13//
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The powers of your (omniscience) are manifest on every side, clear and brilli¬
ant with infinite rays (of knowledge), brought forth through the firm, unified,
and totally unshakeable application of consciousness. In shining forth, (these
powers) pervade the entire universe, resting upon the seqential (modes of
all objects). But (from the non-conventional point of view, they) rest in you
alone, for their “speed” (i.e. activity) has been forcefully contained (therein).
(13) [588]
i: ?TTrr:
! .fi-rPSrefsPT vnfcT I
drgjhaptisphurit&tmandsy anavadhih s ant ah pradesasriya
deva kvapy avadhir na bhati bhavatas tenopayogdtmand /
kirp. tv atrapi nijapradesaniyatanantonnamatkelayo
vaksyanty aksatavihaghasmaracidullasah svayarn santatam
11141/
O Lordl You are boundless, an embodiment of fully manifest intuition and
knowledge. But you do have limits when seen from the point of view of
your space-points, (which are finite). Nowhere is your limit perceived when
you are (viewed as being) the embodiment of applied consciousness (i.e.
omniscience). But in this world, the (very) expanse of (your) consciousness
which internalizes the entire universe (as object), itself points to (the fact
that you) possess boundaries, for the excellent and infinite activities of this
expanse (of consciousness) are restricted within (finite) space-points [prade&a].
(i.e. The number of objects is infinite, whereas the space-points of the soul
are myriad but finite.) (14) [589]
fffaRUT 5#GT wffT 5T?fq fqiqq *RT t
& 3 smt!
am: linn
majjantiva jaganti yatra paritas ciccandrikasdgare
duronmagna ivaisa bhati tad api tvayyeva magnah sadd !
lokaikdntanimagnapunyamahima tvarn tu prabho bhasase
bhdvanam acala’vicintyamahima prdyah svabhavo
’dbhutah 1115/1
The three worlds are submerged, as it were, in the “ocean” of “moonlight”
(spread) by your consciousness. This world exists independent of you, but
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when seen as (an) internalized (object), it always appears as (if totally)
immersed in your (self). O Master! You shine forth as one whose wonderful
splendour has blissfully pervaded the very ends of this universe. The nature
of reality is indeed mysterious! Its greatness is unshakeable, beyond thought,
innately wondrous ! (15) [590]
%rroet i
it n
svantah kudmalite 'pi kevalakala cakre ‘kramavy apinl
krldatkrodagrhlta visvamahima ko ‘yaw bhavan bhasate /
llnasya svamahimni yasya sakaldnantatrikaldvall
piijairad ( puspasrag)makarandabindukalika?reni$riyaw
gahate f/16/l
The collected rays of your omniscience are restrained within the self, and
yet at the same time rest in the grandeur which comprehends everything
simultaneously. The totality of the infinite rows of (objects in the) three
times appears to you (as having) beauty (like that) of the manifold particles
of pollen which fall from a flower; and the grandeur of this active world is
held, as it were, within your “lap” (i.e. reflected in your knowledge). Who
are you, (to be able to encompass everything) in this way?! (16) [591]
HPmwrr: «w*RTtnftr ?ft
« » o
^TTiti f^rffnffcT qytfqrtam: i
fctf fartftsfa
n ii
purvaf cumbati ndparatvam aparah purvatvam ayati no
naivanya sthitir asti santatabhavat purvaparlbhavatah /
durodgacchad anantacidghanarasapragbhararamyodayas
tv aw nityo 'pi vivarttase svamahimavyaptatrikdlakramah
1117 it
The prior (mode) does not touch the later (mode), and the later does not
become the prior. There is no condition possible for things in a stream
other than “first” (followed by) “next” without (actual) contact between
them. But you undergo transformations while remaining eternal (i.e. there is
continuity between prior and later in you). Pervaded with greatness,
you encompass the sequence of three times; you arise gloriously in (all
your modes), within the context of a tremendous force of overwhelming
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expansion on the part of your infinite consciousness, (a consciousness) which
is like a mass of ambrosia, (i.e. The modes arise in the context of substance.)
(17) [592]
Ttcspir* ffcsr ^ wren tit«;ii
gambhlrodaravisvagahvaraguhdsamvrttanityocchvasat
prottalotkalikakalapavilasat kalanilandolanat /
drabdhakramavibhramabhramakrtavydvrttilllayitair
dtmany eva vivrttim eti kila te cidvaripurah sphuran
mn
The streaming “water” of your consciousness shows itself (endowed with)
the “sport” of (visible) transformations; (these transformations) are produced
by the movements (i.e. changes in the objects) which have begun and have
continued sequentially due to agitation by the winds of time, and thus the
stream (of consciousness, coursing through the ‘‘deep cavern” of the profound
universe, i.e. knowing all objects), is beautiful with the “waves” of rows
of vikalpas (i.e. reflections of the ever-changing objects. And just as a stream,
though agitated, does not flow out of a cavern), so does your consciousness,
showing all its vikalpcs, remain within the soul. (18) [593J
i: ! tr?T ct?ra-
- c\
jsqorfaGiRfisim: n H |
>• N
antahksobhabharapramathavivas(£)avyaghurnanavyakuId
vararyivaram anantatadanabhavadvisvasvabhavantarah /
kalasphalacalatkalah kalayasi svamin sada tulavac
cittatvdc calitaikacandimagunad dravyena niskampitah
II19II
O Master! Although from (the point of view of) substance you are eternally
unshakeable, (from the point of view of modes) you are endowed with a
consciousness like a piece of fluff (i.e. which flies about here and there).
And because of the extreme instability (of that consciousness), you attain
to those variegated aspects (i.e. modes) produced by the impact of tun*.
Indeed, your (various) aspects are helplessly afflicted with momentarmess
produced by inner agitation (i.e. by the nature of reality itself). And because
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these (momentary aspects) repeatedly create “distances” (i.e. separations or
distinctions) in your own-nature, you attain to differentiation. (19) [594]
f?TTTJ*T: rei fa * ! f*«Tf<l»T II ^Ro II
svairevollasitair anantavitatajMn&mrtasyCindibhis
trpyan vUvavisarpipuskaladrsd sauhityam asy agatah /
sdndrdnandabharocchalan nijarasasvclddrdramadyanmahdh
svasminn eva nirdkulah kalayasi svamin sadaiva sthitim j
/12011
You are satiated by the bubbling fountains of the ambrosia that is the
infinite speed of (your) knowledge, and you come to fulfillment through your
abundant intuition, which extends throughout the universe. Your light has
reached great expansion by (experiencing) the taste of your own self-nature,
(a nature) which rises up with the force of extremely profound bliss, (Thus),
being free from affliction in your own self, you remain well-secured in that
self, (20) [595]
fira t qwfa f tfffw n fr?RT nrat'Tulmjijf-
*??TFRriPT?Wtr ?T & I
niskartrtvcmirihitasya satataryi gadhopayogagraha-
grastanantajagattrayasya bhavato 'py anyena karyam na te /
hiddhaikaskhalitopayogamahasah so 'yam svabhavah kila
grahydkarakarambitatmavapusah saksad yad udviksanam
1121/I
You are free from all desires, because you are devoid of the (sense of) being
an agent [kartrtva]. And thus, although you “devour” (i.e. know) the entire
triple world with the “(eclipsing) planet” of your fully applied consciousness,
there is no purpose (motivating this knowing) of the other (objects), for
truly the direct cognition of the self, (a self which) embodies consciousness
entirely pervaded by the forms of the knowables, is the own-nature of your
light, (i.e. of your) pure, unified, and immovable consciousness, (i.e. you are
directed towards the self; knowledge of objects is incidental,) (21) [596]
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TT ^rffcStft
wi*rt tra*> for^ncfinn f®p^r n ^ n
uddamodyadanantaviryaparamavyaparavistarita-
sphdrasphdramahormimdijisaladrMm cakre tava krldati j
akramyakulakrtfamarmamahimaprottanitaw ms tviso
bhavandm tatayo nirantaram imd muhcanti jivarp kila
1 / 22/1
Your collected [ cakra ] cognitions are well-nourished by huge waves (of cons¬
ciousness) that rise high, fully extended by the excellent activity of forcefully
rising infinite energy. And under the impact [krldati] (of these cognitions),
the continuously manifested rows of our (vitiated) states [ bhava ] (of consci¬
ousness) unceasingly abandon life (i.e. are destroyed. Indeed, even) the
highly stretched glory of our “light” (i.e. our mundane consciousness) is
overcome (i.e. destroyed when we perceive the splendour of your omniscience,
and we thus attain to self-realization). (22) [597]
c
T: 11 M
drgbodhaikyamayopayogamahasi vydjrmbhamane ‘bhitas
taiksnyarp sarpdadhatas tavesa rabhasad atyantam udyanty
amiih I
viSva vyaptikrte krtadbhutarasaprastavanadambara
durotsdhitagddhavlryagarimavydydmasammurcchanah 1/231/
O Lord! When the glory of your applied consciousness is fully expanded on
all sides, possessing the unity of knowledge and intuition, you hold the
sharpness (by which all things are known, and at the same time) the treme¬
ndously widespread activities of your extreme and fully developed energy
are abundantly manifested with great force. These (activities) bring about
(the experience of) the essential quality [rasa] (of the soul), so that the
entire universe (may) be pervaded (with omniscience). (23) [598]
fat nm i
m frft fox* *fepHfo II R* II
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niskampapratighopayogagarimavasfambhasambhavita-
svatmaramamahodayasya bhavatah kiip nama nirvarnyate /
yasyadyapi manag udancitacalajnanancalakrldaya
helandolitam akularn tata ito vifvarrt bahir ghurnati /124/1
How can you be described (by mere words) ? For the bliss of your self has
risen to tremendous (heights;, due to the greatness of your unshakeable and
unobstructed applied consciousness. (Furthermore, even during your mundane
states), the universe, “wandering” outside your knowledge, was overcome or
“made to move ” (i.e. known) by the “sport” (i.e. activity) of your (super¬
natural) knowledge (s), such as avadhijndna. (How, then, can your omniscient
state, which is even more glorious, possibly be talked about?) (24) [599]
ir*ii 's
ucchahgocchaladacchak e valapayahpure tarn jyayasi
snato 'tyantam atandritasya satatam nottara evasti me /
llldndolitacidvildsalaharlbhdrasphufdsphdlana-
kriddjarjaritasya it tasivavad vi$vag villnatmanah
1/25/1 chajl XXIV
I am well-bathed in the supreme, sparklingly clear flood of the “water”
of your omniscience, and (thus) I amtotally free from all sloth, with no
way of emerging (from), your (omniscience. This is) because I am on every
side dissolved, like a piece of salt, by the ever-breaking sets of waves of
(your) manifest consciousness, which constantly “move in a sportive manner”
(i.e. which engulf me). (25) [600] XXIV
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W Bg Vff f q jrsm *ra "ffimf'T ra *ra jtt: TOrra?r
? 51 f^aiTnHc?^PW#: ?r*ffsa: RTW?^ II?(I
spasflkrtya ha(hat katham katham api tvaip yat punah sthapyase
svaminn utka{akarmakantfarabhasad bhramyadbhir antar-
bahih /
tad devaikakaldvalokanabalapraudhlkrtapratyayais
tuiigotsdragalatsvakarmapa\alaih sarvoditah prarthyase //1 //
O Lord! You are somehow grasped by means of great exertion on the part
of those who, as a result of the speed of the rise of severe forms of karma,
“wander around” both within (themselves, i.e. in a state of delusion) and
without (i.e. in various existences): but then (you are) again abandoned
[sthapyase] (by them). But those (people), O Lord, whose faith in you is
mature and firm on account of the strength derived from observing (even)
a single one of your aspects, are dissociated from the coverings of karma
by means of a tremendous casting-off (of these karmas), and these (people)
seek (and thus attain) you, (you) who have risen for (the benefit ofl
all. (1) [601]
f%fsra*fq ^ fafertsimra’t *ra
rreqrraV TO era wfcT uftm TimfiUFsHWR i
ii^ii
devavarakam asti kiheid api te kihcijjhagamyam na yad
yasyasau sphufa eva bhati garimd ragadir antarjvalan /
tad vatayanapafyatam aharahas candafi kriydfambarah
spas {ah spasfasamavrtas tava kila spas{atvahetuh kramat
112/1
O Lord! There is some (subtle) thing that obscures your (nature from
people, a thing which, being subtle), is not understood by those of little
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knowledge. For that (ignorant) person, buining inside, the weighty (bond of)
attachment, etc. is evidently the cause (of failure to perceive you.) And for
that person, (foolishly believing that activities in the world are the “window”
through which your nature may be seen), activities become (mon.) severe day
by day (i.e. he performs them with ever-increasing volition and attachment,
and thus they become) a “closed window” (i.e. the very thing which hides
your nature from him). Hence, that which is clearly the means of making
you evident, (namely knowledge), becomes, (as a result of activities), gradually
obscured. (2) [602]
Tsm: hst:
fsnr nmi: i
it <rmfaf form smztrffo
fomffo n^n
purvasamyamasaheitasya rajasab sadyah sumucchittaye
dattva durdharabhurisamyamabharasyarah svayarp sadar&h /
ye paiyanti balad vidarya kapatagranthiw slathatkasmalas
te vindanti nisatasaktisahajavasthastham antarmahah
1 / 3/1
As to those who are free from all impurities, having forcibly cut the knots of
crookedness (i.e. of even subtle attachment), and who have with great revere¬
nce given their hearts to the manifold collection of extremely difficult restr¬
aints in order to effect the instantaneous destruction of the dust of karma,
(karma) amassed by lack of restraint in the past, they obtain the inner
light, secure in tneir own natural state, endowed with perfected powers. (3) [603]
t: iivii
ye nityotsa/anat kasayarajasah sandrodayaspardhaka-
irerillanghanalaghavena laghayanty atmanam antarbahib /
te vijndnaghanlbhavanti sakalaip prapya svabhdvaw svayam
praspas\asphu\atopayogagarimagrdslkrtdtmairiyah //■#//
And as to those who constantly shake off the dust (of passions) and who,
by the speed of destruction of the rows of sharply rising karmic matter,
make the soul light (i.e. free of the heavy weight of karmic bondage) both
within and without, having attained to their complete own-nature, they
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become omniscient by reaching the glory of the self (a glory which is)
grasped by the greatness of complete and fully manifest active conscious¬
ness. (4) [604]
srrcwi fnra' firmer ftrreuf% * i
H'rfa & HTWRURct: *t(*r)*r
itnfjsTvtn ^n^ar t iv.ii
bdhydntahparivrttimatravilasat svacchandadrksaifividah
irdmanyaip sakalatji vigahya sahajdvastham vipasyanti ye /
purvavaptam apurvatdrp sapadi te saksan nayantah s(s)amatp
miildny eva lunanti karmakusalah karmadrumasya kramat
I/5U
And as to those who are endowed with the unrestrained intuition and consci¬
ousness that shine forth with reference to the internal (i.e. the self) and the
external (i.e. the objects), respectiveiy, having attained to complete asceticism
(i.e. having fulfilled the mahavratas), they experience the natural state,
mindful (i.e. proper and unattached) in (their) actions. And having carried
their previously-attained peace to a state never reached before (i.e. to
perfection), they cut, (as it were), the very roots of the tree of karma. (5) [605]
Tfer: i
*
q*nf?cr ?zpr*far ! STTirRT^: R Tc R af re Haq ns 11
ye grhnanty upayogam atmagarimagrastantarudyadguna-
grdmanyam par it ah kasayakasandd a vyagragadhagrahah /
te tat taiksnyam akhandapinditanijavyapdrasaram iritdh
pasyanti svayam lia iantamahasah samyak svatattvadbhu-
tam 11611
And as to those who, on account of the destruction of passions on every
side, firmly hold themselves free from afflictions, and who possess the applied
consciousness [upayoga] that is endowed with the multitude of qualities which
rise within (the soul, merely) by (the power of that) soul’s greatness, they
attain to the sharpness of partless and unified consciousness, along with the
excellent activities (belonging to that consciousness). They are by themselves
endowed with a peaceful light, well (able to) see the windows of (their)
own-nature. (6) [606]
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^ *
sqfa?TE%ef qi^onrcT
ar^f|mvfkH!W^TTT»^F^^nRT:
$?ii tTrrasm* ^fcTt: ^af?rT arprffH gr iU9ii
citsamanyavisefarupam itarat sarpsprsya visvarp svayatp
vyaktisv eva samantatah parinamat samanyam abhyagatah /
antarbahyagabhlrasamyamabhardrambhasphuraj jagarah
krtyarp yat tad asesam eva krtinah kurvanti jananti ca
nw
As to those who have attained to both the universal and particular forms
of consciousness, (namely intuition and knowledge, respectively), and who
have attained to the universal (i.e. intuition) which by itself applies to (i.e.
knows only) the self, even when (the consciousness) on all sides touches (i.e.
comprehends) the entire universe (which is) other (than the self), and who
are ever-alert in adhering to the activities pertaining to the profound restraints,
both internal, (namely meditation), and external, (such as proper walking,
sleeping, etc.), these fortunate ones have totally performed that which was to
be done, leaving no residue, and (similarly they) have known (what was to
be known). (7) [607]
* «
aufwvift 3trf?tf^fcT*rfeT 3 ^:
smtm onfarfwiT: sm§i thhi? g ww i tu sq l f ra ncn
citsamanyam udahcya kihcid abhito nyancan nijavyaktisu
spasfibhutadrdhopayogamahima tvarp drsyase kevalam /
vyaktibhyo vyatiriktam asti na punah samanyam ekarp kvacid
vyalcto vyaktibharah prasahya rabhasad yasyasaya 'pohyate
11811
You have given a slight (degree of primacy) to the universal aspect of cons¬
ciousness, (namely intuition), and yet you are on all sides immersed in the
particular forms of (i.e. the reflections of objects in) jour own knowledge.
(Thus) you are seen simply as (one who is) endowed with the greatness of
that consciousness which is firm (in itself) and clear (with reference to obj¬
ects, i.e. which congizes them). In the hope of getting at (i.e. isolating) the
universal, one may forcefully and resolutely negate the multitude of manifest
particulars, but (in reality) no universal exists separate from all the
particulars. (8) [608]
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STTflT^ FSIiR UH ^VTT^: H #
v&: %q ffrfrfspr: fan ftnsft ft; *?nfa srig i
«nfms' Rufwft m§rmf**rt5?r:
s^'Ts^<sf?^qjit»R^T tftafcrc: nett
bahydrtharp iphutayan sphufasy aharahs tvatp yat svabhavah sa te
drs(ati kern nirindhanah kila sikhl kirp kvapi jatu jvalan /
bahySrtha ji sphufayann api tvam abhito bahyarthabhinnodaycth
praspas(asphu(itopayogamahasa slmantitah sobhase //9//
You are at every moment experienced as reflecting the external objects, it
is indeed your own nature (to do this), for in truth, who has seen a fire
burning without firewood? (i.e. Knowledge without objects is like a fire
without fuel.) Ev^n so, although you cognize the external objects, you
remain on all sides totally detached from (these) external objects, and you
shine forth, ornamented with the light of fully manifest consciousness. (9) [609]
5Tfrrufa qfTfrU cTt? rtRRTRmT R T R qT
JTCfaafa nn fr(H)$«ffar$®5rtsfg *tt i
-nujnfaarf5R: r: <reng ii(oii
babyarthan parihrtya tattvarasanad almanam atmatmand
svatmaramam amurp yadlcchati bhriarp s(s)ankocakubjo ‘stu
ma /
ksipyantarp prasabharp bahir muhur amurp nirmathya mohagraharp
ragadvesavivarjitah samadrsa svarp sarvatahpasyatu 1/10/1
The soul enjoys the flavor of the nature of reality (i.e. its own nature) ;
therefore, if it wishes to leave the external objects and attain, by its own
(power), only to that self which takes delight in itself (i.e, to the exclusion
of external objects, then may (that soul) not be so contracted as to be a
“hunchback” (i.e. knowledge of external objects is not detrimental to expe¬
rience of the self). Rather, may the soul cognize everywhere with equanimity
of vision, devoid of attachment and aversion, having destroyed the evil
delusion which forcefully and constantly drags (the soul) outside to (involv¬
ement with) the objects. (10) [610]
ussfer
qtftnfq qqft: i
srnw f«ttfw?w4qfTilTEfSRT farUtSRTT utf*R: ||??U
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df${o ’pi bhramakft punar bhavasi yad drptirp bahir nyasyatah
kasyapi svakakaramapudgalabalaksubhyattvisas tvarp pasohj
tenaivotka{apis\apesanahaihabhras\am svakarmecchavah
samyak svocitakarmakandaghafana nityodyata yoginah
mm
As to the “animal” (i.e, ignorant person) who casts his sight to the outside
(i.e. who simply performs ascetic practices, rather than concentrating upon
destruction of the internal passions), and whose light has been dimmed by
the rising of the force of karmic matter, even if he sees you (i.e. has a
glimpse of self-realization), you again become one who produces delusion
in him (i.e. he loses sight of your nature and falls again into delusion).
True yogins, (on the other hand, realizing this), aim at actions which are
free from the resolute and vety powerful forces of desire, (forces) which
"grind again what has already been giound” (i.e. the sense pleasures, from
which no real good can arise), and they are fully intent upon those manifold
activities which are suitable (for attaining perfect conduct). (11) [611]
«sw: swot:
nwstsfir urowRwi*
ragagramavinigrahaya paramah karyah prayatnah par am
yoganam phalakrn na jatu vihito gadhagrahan nigrahah /
saspando 'pi virajyamanamahima yogi kraman mucyate
nispando ‘pi susuptavan mukulitasvantah pasur badhyate
II12H
Great effort should be made to control the totality of desires, because the
restraint of the “vibrations” [yoga] (i.e, activities) of mind, speech, and body,
undertaken while the self is still firmly grasped by manifold desires, at no
time yields (worthwhile) fruit (i.e. restraint is ineffective until the internal
passions are destroyed). As to a true yogin, whose majesty consists in his
total detachment (from passions), even when he engages in activities (such as
preaching on the part of an omniscient Jina), he is gradually released (i.e.
attains to moksd). But the "animal” (i.e. ignorant person), although he has
closed his heart (to external objects, like a person in deep sleep, and thus
is apparently) free from vibrations, is (nevertheless) bound (by the inner
attachments which he has not yet overcome). (12) [612]
ffoq; W? fFRW ?TR?nfcr-
ITT: 111^11
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karmabhyah krtinah kramad viramatah karmaiva tavad gatir
yavad varttitarajjuvat svayam asau sarvangam udvarttate /
labdhajnanaghanadbhutasya tu vapurvanlmanovargana
yantraspanditamatrakaranataya satyo ‘py asatyo ‘sya tab
111311
A mindful person (must) gradually dissociate himself from all actions, for, as
long as he does not totally release himself from (internal) bonds, like a coiled
rope being straightened, the activity (pertaining to perfect conduct) is his
only refuge. But for the one who has attained to the wondrous mass of
knowledge (i.e. to omniscience), the activities of his body, speech, and
mind, although real, are merely the eause of producing vibrations in this
“machine” (i.e. in his embodied state), and thus are (for him) not real,
(in that they have no goal. In other words, activities pertaining to right
conduct are obligatory until omniscience is attained; thereafter, they may
continue but have no real purpose.) (13) [613]
tsmisfa foremen i
trrrvnif't F*r5t ufarc *r-
qreraert vnfa
mskampe hrdi bhasitasya na bahir valgadgrahastambhita-
ksubhyaj jdty ahar eti vogratarasah stambhe ’pi niskampata /
stambhenapi vinaiva pangupadavim ayati yasmin manas
tat kificit kila karanam kalayatarp bhasi tvam eva svayam
um
You shine forth (only) in an unshakeable heart (i.e. self-realization occurs
only when all activities, i.e. all vibrations and passions, have ceased. But
for one who has not controlled his passions), even if his quickening heart
is stilled (by external austerities), he does not attain to freedom from
vibration even for a day, (for the passions create their own vibrations, and
thus he remains agitated within himself), even when the externally active
evil (i.e. contact with external objects) has been overcome. But in those who
have attained to the wondrous state wherein the mind, even without exte¬
rnal restraints, attains to (complete) stillness (i.e. freedom even from
passions), you (truly) shine forth (i.e. self-realization occurs). (14) [614]
srrppims «itcraT?a rnfMr fjim gn: i
t TOtPTFrcmwsw * *rfsr: u?xo
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chayasparsarasena santamahaso mattapramattdsayah
sramanyad dvipamllanena patitas te yanti hirpsam punah /
akramydkramapakadagdharajasi sphurjatsvabhavadbhute
karmajndnasamuccaye na ramate yesdrp matifi svairinl
111511
The integration of action and knowledge manifests a wondrous nature,
aggresively and simultaneously burning away all karmic dust. But those
(people) whose willful minds do not delight in this (integration, i.e.
who believe that only one of the two is necessary : are deluded) by the mere
touch of (an occasional) shadow (i.e. glimpse) of the peaceful light (of self-
realization into thinking that actions pertaining to pure conduct are unimp¬
ortant. And so), with their hearts deluded, paying no heed to their activities,
they are like an elephant with closed eyes (who falls into an inescapable
ditch), falling away from (their) asceticism and thus returning to violence (i.e.
injury to the self). (15) [615]
WWW 5T$fN&p»qT:
■m
^faf^cTT f:fiFT«UT VRfl
samdnyarp ksanam unnamayya sapadi praksinataiksnyah samatp
samanyan nipatanta urjitanijavyaktisv abaddhadarah /
ete ghargharaghoraghosasaralasvasanilair bdlisa
aikagryarp pravihaya mohapihita duhsiksaya derate 1116/1
Childish (i.e. ignorant people), covered with delusion as a result of improper
discipline, have abandoned one-pointedness and fallen into a deep sleep,
(punctuated) with snores. For a short time the sharpness (i.e. strength) of
their passions may be reduced; (during that time), they become free from
vanity pertaining to their own inflated sense of ego, and give primacy to
the realization of the universal (i.e. the self). But (soon thereafter), they
fall away (from that realization and return to the “slumber” of delusion).
(16) [616]
a ?mT-
swamra n?vsn
tik$narp tik$nam ihopayogam acalasvalambabaddhoddhatarp
saksat khanditakalakhandam anisarp visvasya ye bibhrati /
te bhutarthavimarsasusthitadfsah sarvatra santabi samas
citsamanyavttesasambhrtam atispa?(arp svam adhyasate1/111 /
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<p^d:
c
Self-realization is strong as a result of being firmly secured in one’s own
object, (namely the self); it involves extremely sharp awareness of the self
at every part of every moment. Those men who, in this world, constantly
possess this (self-realization) have their vision well-placed in contemplation
of the true nature of reality. With equanimity towards all (things), they
reside in their own selves, which are completely clear and perfectly filled
with (both) the universal and the particular (aspects) of consciousness (i.e.
the intuition and knowledge, respectively). (17) [617]
t*n: 9i?bfq fprn
fastTKlfk lt?51l
atyantadradhimopayoganibidagrastasrutajnanabhur
bhuyobhih samasamyamamrtarasair nityabhi?iktah krtll
ekah ko ’pi hafhapraharadalitadhvantah svatattvam sprsan
visvodbhasivisalakevalamahim akramya viframyati 1/18/1
The (fortunate) one (i.e. one who is ready to attain liberation), by means of
applying himself to the entire field of scriptural knowledge with great reso¬
lution, totally giasps (this knowledge, and thus gains intellectual understanding
of the nature of the soul). He remains constantly “sprinkled” with (i.e.
immersed in) the ambrosia in the form of restraints which lead to perfectly
pure conduct. He accomplishes (his goal, namely the destruction of the
mohariiya karmas) and dispels the darkness (of ignorance by destroying),
through a forceful attack, (those karmas which obscure knowledge and
intuition). Such a soul, touching his own reality (i.e. self), attains to the
domain of infinite omniscient knowledge, which illuminates the whole universe;
only then does he come to rest. (18) [618]
SttTft 5T*TRTf'I3*J I
ajanmanupTlabdhasuddhamahasah svadas tavasau sphu/ah
sarvangam madayan prasahya kurute karri na pramadas-
padam/
madyanto ‘pi ni&cttasamyamaruco naiva pram&dyanti ye
tesQrn eva samucchalasy avikahh kSle vihnainasa 1/19//
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vs
For one who, since his birth, has never had (any) realization of the pure
light (i,e. the self, a slight experience of) your clear taste (i.e. a biief moment
of self-realization), which thrills the entire body, is likely to make him
subject to lapse, (i.e. He may imagine, after such an experience, that the
goal has been reached, and thus become lax in his efforts.) But as to
those who have a “sharp liking” for the restraints (i.e. who believe in
their efficacy and practice them diligently at all times), even if they should
become intoxicated (by a brief experience of the self), they never become
heedless (of their practice). It is only for those who have destroyed all
their evils that, at the proper time, you shine forth fully (i.e. only through
complete restraint is total self-realization possible). (19) [619]
qfftrsuTsfq fatnfcT cT??cm®r
HTSn^rTT HR oil
yan mithyapi vibhati vastv iha bahih samyak tad antarbhavam
bharupam na viparyayasya vi$ayo vyaktir hi sa ' py
atmanah /
saksat kslnamalasya gocaram ite samyagbahirvastuni
vyaktis cet parivarttate kim anaya jhanasya ndjhanata
I/20J/
In this world, when an existent which externally appears to be unreal is
internalized and takes the form of knowledge, it is real, and is not the
object of the opposite (i.e. of wrong knowledge). For even that (reflection
of the object in knowledge) is a manifestation of the soul (i.e. a transfo¬
rmation of knowledge). (Furthermore, it is possible), for the person who
has completely destroyed the dust of karma, that a real external object
appears in his knowledge and then undergoes a certain change (in its external
form) what is wrong with that?! (This does not render) the knowledge (of
that object) into non-knowledge (i.e the knowledge is neither destroyed
nor rendered invalid).’ (20) [620]
WTOfiKST'Wfa) I
fttra srafsTcr:
A 4 «
HBTH: 5T*STcT SHTIfTT 5W5PT IR? II
I. The meaning of the verse is- not clear.
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antarbShyavivartti kiiicid api yad ragadi rupiidi vS
tat kurvannavisesatah samam(kfanam) api jfiananala-
syendhanam /
visvenapi dhrtaprameyavapusa rosena sa>pdhuk$itah
saksad vaksyati kasmalam samarasah safvat pramdta
jvalan 112]/I
As to a knower who even for a moment does not make the entire universe,
which (exists) internally and externally (in the form of whatever attachments
or matter, respectively, might be present), the fuel for the fire of his know¬
ledge (i.e. who allows himself to become involved with the objects, etc.,
rather than simply knowing them), he will be angrily scorched by that
universe, which has taken the form of objects. (Furthermore), such a knower,
even if he continues to know and tries to maintain equanimity, will certainly
bear the burden of karmic affliction. (21) [621]
Jtrcira rptfa jt: rrarTHTSTufyi i
N « O \ «
labdhajhdnamahimny akhandacaritaprdgbhdranistejanat
nyasyat sancitakaimale manasi nah suddhasvabhavasprii /
atyantadbhutam uttarottaralasad vaiiadyam udyotibhih
pratyagrasphuritaih prakasam abhitas tejo ’ nyad ujjrm-
bhate 1/22/1
Our (i.e. the author’s) mind, which has attained to the glory of knowledge
and from which the stains (of karma), accumulated over a long period, have
been released by the sharpness of the many kinds of pure conduct, has
touched (i.e. realized) the pure nature of the self. (In this mind), a very
special kind of light is growing, (a light which is) manifesting (itself) ever-
anew, extremely wondrous, radiant on all sides, with constantly increasing
clarity. (22) [622]
n HtwTrf stfrwrfcT epeixenrof swrermrtfsfsrat
ye saksat pratibhanti kalmasamaslm praksalayanto ‘ khilapi
duronmagnavicitrasatpyamarasa§(s)rotasvinlsangamdh /
antahsdntamahimny aslmamahasi murcchocchalanmurcchana
etas tah paramatmano nijakaldh sphurjanti nistejitah l/23/l
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227
Those (persons) who directly wash away all the stains of (karmic) contami¬
nation shine brightly forth, (and) they attain to union with the long and
deep river of (the) variegated (rules of) conduct (i.e. they have kept all the
vows pertaining to pure conduct). In their boundless light and in the
grandeur of their internal peace there sparkle the qualities of the great self
(i.e. the liberated soul), and these (qualities) continuously increase (to the
point of being) manifest perfection. (23) [623]
fvrsrrq: q <?q
« ** N>
acchacchdh svayatn ucchalanti yad imah sarjivedanavyaktayo
nispltdkhilabhdvamandalarasapragbhdramattd iva /
manye bhinnarasah sa esa bhagavan eko *py aneklbhavan
valgaty utkalikabhir adbhutanidhiS caitanyaratnakarah
/I24II 1
The manifestations of knowledge spontaneously sparkle with ever-increasing
purity; they are (as if) extremely intoxicated as a result of consuming the
“juice” of the collection of the entire world of knowledge. (Because this is
so), I believe that this (knowledge) must be the Lord, the ocean of consci¬
ousness, moving with the waves (of its own transformations) and thus of
variegated essence. (This Lord), although one (unified consciousness), becom¬
es many (by way of intuition, knowledge, etc.), and is the treasure-house of
all wonders. (24) [624]
qrqn qr??5RHfiTqrq't%5TT: Hqf: n^VUI
117113*01911
jnanagnau pu jap aka esa ghajatam atyantam antarbahifi
prarabdhoddhatasarvyamasya satafaip visvak pradlpta&ya
me /
yendsesakasdyakl{(agalanaspa?(lbhavadvaibhavdh
samyag bhanty anubhutivartmapatitah sarvdli svabhavasr -
iyah 1125!I cha //XXVI/
1. This verse is identical with Samayasarakalasa 141.
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I am constantly blazing forth (i.e. mindful) on every side; may the pujapaka 1
of my intensely undertaken (practice of pure) conduct, both internal
and external, be accomplished in the fire of knowledge. As a result of
(accomplishing) this, there shine forth all the beautiful splendours of one’s
own-nature, which are “fallen” (i.e. experienced) along the path of self-reali¬
zation; (these splendours, furthermore) become manifest through the falling
away of the entire mass of the stains of passions. (25) [625] XXV
3twt: fsn? THfa *TT®f>rftfoTPn:
fEtm agfa *r(wr? )f°r?rfa wg: n?ii
asyah svayaip rabhasi gatfhanip'ujitayah
sawvidvika&arasavlcibhir ullasantyah /
dsvddayatv Amrtacandrakavlndra e?a
hfsyan bahmi m{bh?)anitani muhuh svasakteh IWI
May the king of the poets (i.e. Amrtacandra, the author) happily experienece
over again the essence of the manifold jewels (i.e. words) expressed through
his own power. (This power) shines forth beautifully with waves of ambrosia
in the form of the expansion of self-realization; (and it operates) under
the great impact of its own energy. (1) [626]
forcfl fefm ll^ll
$f?r: *Tfecw(w?)faRF$taft iibmi
syadvadavartmani paratmavicarasare
jnanakriyatiSayavaibhavabhavanayam /
sabdarthasangha(anasznwi rasatireke
vyutpattim dptumanasdifi dig asau si Sun dm J/2//
ity Amrtacandrasurindm krtih
saktim(bh)anitakoso nama Laghutattvasphofah samdptab llchalj
This composition (of mine) is merely (intended) to give direction to “children”
(i e. ignorant ones) whose hearts are desirous of understanding (the following):
ths path of sydd-vdda] excellent reflections on the nature of the self and
1. A method of cooking, in which the food is wrapped in a leaf and heated for a
long period.
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other; increase of the perfect wealth of both knowledge and conduct; the
boundaries of arrangements of words and their meanings ; and the excellence
of poetic expression. (2) [627]
)
Thus ends the Treasure-house of Jewels (i.e. words') of Power, (which
is) the work of Amrtacandrasuri and is known as “ Laghutattvasphofa ” A
Brief Exposition of Reality.
Jain Education International
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Jain Education International
For Private & Personal Use Only
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VERSE INDEX
ftWKT cT^-
3TWcf WTO
siy'JSHlfjHrs^Pcr-
3ra^rtTT5njaVf5T
arerfetf: rsrpppf:
snrrsT^TsarjtT'
app^rqfar: rc?*rpr?4-
ar^rriT^fT^ar^Fsr
3rs®r=5®T: 5R^=5^rffgr
arrerfcnAi: ff^Tcnft
arjr^iRfqsjiquiif^
anr^Krf^wRT:
ararr: <jwt f^T 5 =r !
3rar«r(^)tr«rRrf%t^-
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3PT <PT fatpsFpft
arr^r^ srfirqFr-
arftfafspPT^far-
are^s! r^TwfTrPTfsr?-
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ap^^s^rft^-
aprpPRsrfa#:
apFT^ripmfR
aFTPTS^RP^T^
3PTPT>TRRi%r^T
(Figures Refer to Pages)
62 3pnrT^qwf?r Mli«rn-
91 appri^t^o^rnTT
96 3pp^r>5o^f^s§.
44 apRTW;
85 sprin ft <-^fftt
32 apr^nr^ftspr
199 sr?T=riTSTftwrr«iq"-
227 aprppr: ppr azftft--
103 amrf^pj cPT KTFT
103 3Rrrf^tgr Rrf% ^7-
160 apnf^T^^T rP THH Rffa
"V
158 sprrf^ft i z'prK'Trr-
^1*1 1^1*1 ^1 ^**1
157 3HKci sflqTHPR
156 amftsPr sm
59 an^tscjrf^ipq-
17 3Tpr:^r^qTjr;
95 ap^^YjnTTSRT^-
163 3PrrftTTi^pzpR-
133 SFrnrfirfaprfr-
224 3Prr:^crf^pFrRsrpr-
21 3RT: apclf f%5n^PT
■v
49 apzr?
155 apzft 'TW^^rfr TTc
79 ap^^rpRft’
98 3pzfr?3Ttrrft^K^cr-
% o
90 3P3T>q-R^^^rR?rif^
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232
Laghutattvasphofa
■imrsTRrr Rfq- *rrfk
smnsr'Tt:
stwt: ^rsftsr-
3T%cT gf^fcT ^%T-
aRTftdWtqfkqr
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3T?ftqffflTTqfefpq
smr Rrert ^t^RcT?-
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114
arr^qqf^rawri
97
126
arr^rsqqfTsw^-
224
85
aririrr wfk
93
36
sow im imfkk
154
139
31T?Tf r^rTT^f^ d fk d -
10
65
3TIwTfr RfRfd'llRdkqT
138
169
airaRq'RTfkfwq-
87
100
srrqj skifirrfqiriR-
147
83
anwfRifd rtwoRi)
67
79
3TT^rFoq fk>=? few
79
162
yikiwir fkrq! *Kr
15
46
srmkqkqfeqkm-
32
120
q r -d q t-
O
170
163
?cftsrq ^ i d ^tirt-
S3
172
45
7?kk R.RTRRir
' o
145
48
?r sRpnrrq-
39
32
7k cRlkftT ? T TFlk
30
72
^fcTOTFqHRRR
195
37
ttpri qqfgvreR-qk
117
57
wsktsr! fkmfkrf fq^T
120
130
^qqqq(q)fRr?rfqcT-
132
128
120
112
'TfRrrrr-
110
158
77qq R ! Rg’mfkkT
102
176
Tgqqfqfk RsR.q
■*v
96
110
fsnrrfk kNR
161
201
’A h q ra'qRiR
133
109
5^1. ^Wvg^llTRir-
31
70
f«r JPkrWT RRRT
89
73
7k RRrqfkqrksrk
69
203
215
56
^RRqRr JR*fR'
97
179
TRlfRTsfq qfqqqq
S3 -o
8
141
3?nra|%fk frkq
113
139
q RlgT RRFT-
131
23
qqrsrqfq RRr-
107
228
^rftr qgr tRRRR
196
Private & Personal Use Only
www.jainelibrary.org
Verse Index
233
qqtqqrq«qqqrq-
175
qrffq qffq TO
199
q^rqwnrtTg'^q
23
qrnfq qpRqq qtq-
180
q^nft?rqq^qqtqqqq-
214
qqv-q: ftfqq: WK
221
qsrfe*qqTOrqfqq
191
qrq-qfR W-
119
vjg’J-U’ H1 fTrT£TW , 7 -
26
qqqrfq^frqqqoq-
50
V> C\
"J'FSRPft ^ ®f5T3T:
qqfa *TR
n[fr qq>PTt»Rt
qq^qTqfq qqq>
q^fRT 5TOT fqqrqqrq
q^?qrq>qfqq;qqr?fqq-
tT^fjft^s^rcr^s^ftsr-
qqqimfrqfqqrfqqm-
q^qqrq qfefq qqt
qqqyqreqfqfq qtqqq
q*prqqr Tii'sw
qqrr q ?umfa
qqffsqqt q qqfq q
qqqqqft i\ wi^f-
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qqilS'q^cqqqfq
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qqj y+iyrq>quRA] 'R
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qqr: qfofa p^w^fT-
q^: g-rsTK^TTfenq^q-
qqr?qq: srqfq strt-
qqWq q qqrfq
50 qq^mtqfqqfq^q-
82 fqRR fq; fcfq^ qfqT
58 fqrqfRqqqT fqqi
171 %fqqq?q-qTq^tq-
o
35 feqfqpiq(q) CTiR-
91 fqqq VfZ fqfsRq-
•\ «
143 fTO^TORT qfWHT-
88 qrqq: farq qRqqT
206 qirnTTfqqTqfqfqfq-
87 ^qrrqq^fqqfq-
140 fqqqr>qqftl3T' : qV
Hi fq^fRT'rqqqqq-
192 fwqTTSfRTqqt-
204 fw qTRqqTqtq
2 fotfro wrw-
Cv C\
184 frqrqqrTrfqqRqf
148 fjqtRrcqf qffqq-
8 srwqqqq qnw
VO O
86 ST' 7 TSriq?RV fRq 'TSR
14 srq^rmRf^qfqq
2 5T^q^qfqqfqq-
6 q?f qqr^qqr
154 qqt qqRRT q^rfq
65 q^qrqrq^fq^qq^T-
205 qqRqqtq: *FFR
186 fqrf qqrqiqfqqtq-
155 qfqqt qftq: qf^qt
27 fqfqqrqfqq qfwrq-
94 fqfqfqq^qqJT^ri'dfcr
Jain Education International
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234
84
fwcqsrf^jp-RT-
20
r^rrrrFJrir^sT
NS
219
f^rc^rrrr^srT^T-
219
157
fa&reritf) #
52
81
O NS
207
f^^K^T^rrfttTT-
19
®Frrfq-#^ srpq-
222
3T^?fTS«Ttf?r q
104
^rsq^qfq;?
134
3PT% TOT
194
5TRt ^T?f fnTOWRJT
152
fSR Tq#TTT4T
110
fsr^m ! qfofrsfq
128
fsFTR farROim
95
18
188
sprmt oq
227
flrT: TqfeTq T^RT-
■n
75
cT^c^qr SJTFcT'TTTq-^r
75
qffr w^refa tt-
52
m T^cflipjr
169
q?rlqre fsrPpTETTr
N O
137
T4T q-ns?# faMW-
38
fTfaftw-
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144
crTtf^Tfq-RJTferfe-
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49
rPT>:
179
cnr ^t«r^rFrff%9r-
120
m ?iwRr Trfqr
119
T=r ^^rflnmr^r
134
rmr ^rFFmfa-
nS C\
83
60
'TtPt
62
^rtf?T qq jRJTJrqtcr-
178
CTt^4T=S^Tq^Tft?r !
61
Education International
For Private
Laghutatt vasphofa
137
clfrqq TflTSHFr-
76
14
<faf*r cfl^rfiT|m>r-
223
cfte'JTt'TsrVTfasjro-
64
f%q ?P?
67
dll ?Ffqjf'vf Tfvfr| *r| cf
24
t^T: FT^ITfJT 3T T^fST-
C. St
12
i ^
53
f^*T4^nTcf^FlWR :
202
fa^Tsrq^trtfsfq
135
fTqqqqqfe*qqm-
197
fcrfqqiRTt
138
NS
181
168
cT^Rqnmi^TTRr-
94
16
cTqqqtfqf^rq-
113
103
^■M ; T ; cRt4^'?r-
109
^qfawcprr sthrt%
123
^TqqrfT^f'TTqfiq-
111
<nrfq ! f^qoqr^T-
194
^rmTwi^T^fqTTf. sft
63
cmcWcT () ?f !
59
f<Hci -
49
qm'mft snft !
158
c=t*W :
84
qrfq T<fb?r !
174
cd cq I’d Wcf-
35
FqiftsT ! ferrqqqV
169
qfqd <;
198
frq: srmqq fr*4
89
>S
29
vrqfdr W5
NO \
188
216
jsq-rfjqff fdcdHHldl-
148
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Verse Index
235
R*RTroi
d
gwnT’ftf^fr^s^raT
c. N
icH 'I
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e
5f c c<4T; STplft
5SWfKF*T <Vi ?<RTf?ir:
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«ras?fl PrPrcPqdT
sr? m OTcipfrdcT
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d ^ pf'TTy+inH
q ^nT^vrr^r PrarPr
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d qTFR-^fT^T
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d *TTpT JTTRT^rf^^-
H !TR PqAWd*l*ft?*R
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^ ^T'TOtTT , fl*T«T-
214 d f^-fTTss^rPm: f^n-
130 d ^ P^t^iPt *t?t
202 fT WT®^TftT ^
210 ^<?st ^Pra^m-
c
91 d f|
206 dldT^: p4dqPT<*m?
21 dTWp^fd fsR 3RT%
77 dTFdtpT t-wfrr^TTT^fW
78 dmftfd *nr*=Rft
o
115 Pi'JiqP^qPd ^rdf <14-
118 P^nTT^TcTW
92 pTdFcrfilSd dpT-
148 pRzt f? Wld
220 PdcqTpddft tl dWdt-
145 faffed pHUTP^f^T
174 PidftsP'r diaiMMijifd
105 PrpT?PrPrf iTTp-?^
100 PrcPd>©TdfdWM-
168 PddffTdtSpq
124 pRdPf dSJTFPTR-
112 PdTdfd d ^dlfd P?Fd-
123 PrcdPr PddPPrP^d-
162 PdTdPd ?PP£pTpT*d-
178 pT*rWspq srsnnrP?-
180 ^nr-
c c
92 PmqcTFd ^ddPf^dPr
34 Pr^qrqPdPPrPPT-
125 Pr^P fpf •dlPdd’iq
106 - pTEqiTqq)3TSl'-NHIddid-
c
156 Pr^^PrttPp^T
122 PridPdtSFq- ^TTcT
176 dff dFdPfdPl d dPf-
42 dt grqpq ^iPr
172 qrsrPdd qr: qp?fr
39 qrt^dT d ?rpT4-
121
104
41
92
124
122
190
13
142
140
135
157
47
149
149
15
5
197
81
8
132
129
131
129
183
53
85
214
222
209
213
205
183
147
78
105
105
Jain Education International
For Private & Personal Use Only
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236
Laghutattvasphofa
Tmt eqfqqq
33
qpqrmr^qqr
170
to qqrqfrfqqRqq>-
36
'TWr^ft^q’HHlk-
71
'T7r'rtr?#?qfqqrq(w) -
164
qfqqqqwr^qfaq-
135
27
fqq^qfq sqrq fsq
70
'fVct qtcr qqq prqt
192
5<jf: yiff qqfq fqqq
186
^q*qj:qfq qrqqqrqqq:
211
gqftfqqqfeqqPT TJTff:
217
qqqqqHFqfqqrfq
36
STfrfqqqq: 'rfwrr-
114
sr^srqqfqr qqq4T-
13
qfqsrq ^Fqqqr
c
66
qfqqqfqqqqfqpr-
131
sriwT»T5Rrfg^Rr
132
srcq^q%c3%
70
Slfq^TFq: qqqqfqq-
182
qfr'rqfqq fqqrqqpr
167
sr^rfesrqqq-
43
srqrqirqrafqfqfq-
54
srqrqq^q qq fpqqqq
78
srfrqqq(q)gq£fq
37
qq^rq qq q qrfq-
62
srarq (sr^nr ?) fq*q
57
qt qrqqqrsqqr
55
qrqqrqiqqtsqrqT
98
qFqrsfqqfcrqTq
c
25
q^Tsfq qqq ifcr
-o
9
qffFqtqfqqq^Tqqr
109
qfq^qqqfqj?qqqrq^:
107
qf^qfqfqqqqqqqT
117
qr^rrsqr :qfcqfqqrq-
218
qr^rrsq psaqq pq^PT
220
qr^rrqfq qftfPr qfq-
220
Jain Education International For Private &
fq^rTT qqq?q-
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98
qmsrrq: fqrq qqq:
76
qfqrfqfqfqfqd
18
qfqTf*qff?qqVqqq
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89
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160
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160
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34
qqqrq'qFqqfkfiq
40
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159
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159
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48
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87
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150
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144
qrqrqrq erq qqqq:
185
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150
qTqfPqfqqtsqqn
96
qiqtqqq qTfq %
88
qrqf qqpqfqqq:
c
14
fq^qpqfrsqifq-
68
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183
ffpqtsftqq qqqqXT-
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141
qq qqq qrfq qqpT-
80
qqtsqqT qqfq qq
6
^qqtscqfqvjqqqrsfq
10
qrprqr qqq qqqq
80
qqtsfq qqf fpjq%
63
qqtsfq fqqqqr^fq
100
qyq?qYq qqfqq qq
210
q^g: qqFnqqqq
74
qqqrqrfqqqq-
116
qrqrsfq qrqqfq
1
qrqtqqnqqfqqq-
21
qrqiqqp: qqnqqTcqr
73
fq?qr qq 'jqrfq fqq
190
qqqcsf qqfq fqq%-
144
qffqq: ^Rwq-
44
3 ersonal Use Only
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Verse Index
237
qlpK q <-<3 fqq qf? -
qtf: qrqqffqqqqt
qfqqifq
qq qq ?sif q$rfq
qqqqilsfq(itfq)
’T-t^cTt qifq qqi qqpiqr
qqq ffifeqq qqr^f-
TOm nfq wafte*
Cs \3
qfqq qqqf fqqqrfqqq-
qfc qsqfqfqqqr
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qfq qqq qrqqfqqqqi
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q^q qrqrrqqqrq-
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> V 3
q^rfq qrfq qfq-
qwrreeftfq fqqrfq qrfq
qfjqaqrsfq fqqrfq
qfqifqq fqfqfqqqqq
qftq^qqffqfqqqqr
qftqq qrqrfrqqqq-
qrffcr ST'q^qqqrfq-
qqqqf^rqr: qrqr
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q
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qsqurqqffraqqq-
qfqqqfqqqrqi^qrq:
66
3
22
q^qqqfrfqqqqfqq^iT
208
187
q?qqq?q qiqfafqqqr-
152
72
qqjqt fqfqfqqirrqq-
137
149
qfqqqqqqqql
31
13
qrf’qqq^q fqrfqq-
68
177
qr^qrq*qq fqfs=qq-
151
53
qrBqTqr^ft .s3 qq-
151
156
fqqfeqj fqqrfq
133
116
fqfqq^qrssfrfqfq:
167
115
fqsTTqqqrq ?q
17
119
fqsiqqqfqqRq-
101
173
pqqcqqT =nqqq^q-
c
77
126
fqqjqtyqtq qqj-
74
37
fqfqfqqqqqrqqq
131
24
fqfq^q fqqqqifqq;
121
2
fqfqqq qqqf *q-
162
208
fqqq fq^q fqqqqq
40
224
fqqtqqtqqqjfTq
42
13
fqqsqqffSTqqq
68
4
fqqrfq qTqt q fqqjqq:
179
188
fqqrfq qfq q fqqq
175
7
fqvfT fqqrqafqqq-
34
203
fqqt: fqq>3qqq qqT-
174
218
fqqqr qq qwfqqr
127
217
fqqrfq qfq qqq:
157
12
fqfqpqq^qcqfqfqfq -
33
11
fqqfTqqrq: q^qq
165
226
fqqr^fqr^qrfqqq-
85
17
fqqqqmqfqq^-
82
18
fqq^qfq sqifqqrfq
164
27
fqqqqq9T.fqqqr
22
154
fq*qqTqiqqiqq^«a:
90
221
fq^qqiqifq'F&q
90
16
fqAqrqnTfqqRifqqq-
208
226
fqAqTqqf^fqrqrfq-
15
194
fqyfqrqtqqft fqqf
19
Jain Education International
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238
Laghutattvasphofa
f3r<TJT^aft y reftWcf
f^rqr FT^ifir wtr
^ftsfr ^
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^Wxrer: ffr^^TRr^tffr
qTO^R^rf^PTTT
STOrf! ?fe^^Tfrd4
HTO?T>S?RTOT
125 arf|^
197 TO: FTRWrR
106 ’Tirtfron m^tcft
9 -H HH Id '•♦TTPtrR SITRT
153 tfq'tRilc!: 9TF?fTrT3#:
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96 ffilWRTSR
58 *ITOTW: WTOsf'T
W US'
125 *r JTPT^nHT-id’IK
c
51
c
139 g-JTT fe?mT
143 ^t(wt)
26 grji?fa- f%^T qqqff
22 *rwc3T¥^ff^r-
5 ^f*-qgl’>q<r<iq dHT-
130 ^rT^sfaTRTffJTT-
24 gr^'cTT^ g-^Tf^^ildd
%
99 ?rf' fdfe4(^)qimfT
73 to faqr 5fTRqrqj5Jr^qr
175 ?r =q
43 ?nf VTRT: STf^fWTO
69 h iwf?r RptfrI
140 H^rsrqrf^cTf^^-
35 ?r^rr srrorfw
30 q-gHT TO- ?1Rfrr
s - <o
5 qrorem-
84 TO&TT qfe q f^sfar#
64 ^TPR-Rlf
171
165
195
201
196
76
46
67
171
91
59
72
51
177
82
121
28
19
189
191
151
70
69
86
6
187
161
101
161
108
66
26
99
142
223
184
292
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Verse Index
239
*j,Pl Odld fsT^nj-
173
gfsTST^i^l^JTK-
89
^rffsrr:
74
FT4 FTF: 4R
152
SWtfR f5TF *PT
216
fthkPi qr^Rir^R
c. •>
134
Fpi^rfa ^f5(7r)ir^r
61
^qSHFRFFFlfq'
o
108
q-frcft ^rtFrFrr(^)
198
RFFFTR: FFFR
o
180
FTRSfnr: f^PF JPer
143
FTTgRSRFfF FTTFF
228
R4°4I4 MfWRRT
145
RS-^I#: FFiFfa FT4:
150
RFFffaF(F)^,4FmT
115
fesi
124
RFT44^SFfFFP-
83
RdTRFtFHFFR-
61
RF TR'fRF'TRTF
91
rf srsr^rf’fFr-
■o
51
R4 FFFTf^ FMd
177
M<ld STl'-^l'KK
^ ^RF ST'PFWT
■o
w sr^FFt
<o
rf ff f^f^cFTT *r
\3
R^tpTT^qmt
RFWFFF3FF-
?crt-)T^Fr. ^r^rfiTa-
^RfR*'.g^f;FTT-
RTF Ref: R! Rfa-
RIFT: ^ofddsfq
RTJFFF
R?dt?d fd d TtPtT-
|FR FFFrTsfF
ffFd ff TTf#^#fdqqV
200
123
107
107
168
55
95
98
52
31
25
16
86
211
1
213
12?
64
100
117
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INDEX OF SANSKRIT WORDS
[Numbers refer to verse numbers given in square brackets.]
ST4k[
163,
168
-n*T 140; -F} 7 ! 256; -HOT
SRTtTfsSItT
562
185 -^TFrrnfntFT 87; -nf#
301
262, 321; -5TftrT 274 390;
art; ft
34,
169, 282, 326, 567,
-?r* r 133
vs
577,
583, 591-nffT 439
3r?ntfV
422, 563
STJfPrg-
50,
116, 216, 246, 262,
30
281,
584, 622
srmfrnfn
9, 328, 373, 582
amf^cT
272,
335, 456, 503, 518
SHPTTTSST
257
3PST
566
3H I'tH
121, 123, 262, 272, 277,
3PTW
550
281, 363
arrrnnn
566
arnfe
183, 191, 196, 234, 236,
3T3fg
305,
306, 307, 395, 457,
392, 480, 484; -in 206;
460,
461
-tPTrT 153; -tr?nfn 493
atfnn (%n)
2
arnrera
297
3J¥H
252;
- tlT 620
arfnrt
294, 550; -nr 265, 364
3T^vT
302,
392; -3TRTR' 342
* >
50
3r%?R
454
arfanfwtnr
c
64
3T»®
1, 229, 301, 380, 466, 624
o
147, 343, 390, 475, 557,
3Tclv^'
476
560
arf-fcrnf^
478;
-vrj 478
st^nTingm
sD
134
62
c
arnnfcT
O C\
33, 175, 234, 235, 300,
3t?Wr?t
598
303, 324, 325, 344, 462,
3T?n
461
608, 609, 625
3ttn
14
31^
293, 361, 362, 389, 430,
3t«JWS
450
550, 576; -nnr 86
3R*T
113,
462
276, 550, 581,
arnnt (^r)
14
arnrnfe
272, 286
3ffTrcT
72,
280, 282, 283, 285,
amtn >3
55
286,
287, 290, 304, 324,
443
326,
333, 350, 376, 383,
3tnr?orr
435
386,
389, 390, 457, 479;
3t?rfF2t
-STRnnr 582, -nn 446;
-m
-3
69; -rrqferfe 66, 68,
-fr< 53 T 431, 437, 440, 450;
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242
-Ttrr 537
3TTTR°IT
273
3T«PT
81, 291, 339, 392
TTTtT
315, 320
smteT
336
wmr
548
smfcr
260
3R77
330, 362, 394,430,449,479.
amr?
372
314
447
3^trf
546
747*17
575, 604
63
9,30, 328, 582, 584
3tf«rr
407
314R7
359, 438; - ft 360
311, 491, 493, 494, 495,
3ffw>7
326
608
31^774 siRpT 321
3T^rfERT
305, 306, 454
3Tf47T7
462; -F'R 216
3fT>T
348, 484
TfrfTTTTTT 458
3TJTPT
517
srfTTTTTTTT 459
SPTTF
32, 91, 222, 232, 279, 292,
TfTTT
575
296, 413, 43>, 436, 492,
srfTTte
333
519, 520, 522, 523, 524,
3TfF9rr
445
534, 541, 582, 585
srfTTT
442, 564
105
aroiTTT
409
aifw^r
(^r) 4
3TSTTpT
570
3TRt?T
244, 303, 489, 530, 555
3T9rfrr
360
3TT?
121, 227
3TW^
576
377#
C\
454, 456
31777
603
3177
c.
8, 72 136, 160, 198, 240
77^7
452
476, 578, 595, 618; -=5p=j
■N
12, 188, 508, 571
25, 626, 626 tt 618
3T7T7T77
461
3R (77)
18
sRrrTmwr
289
3rfrc?4ftT
(^) 22
151, 171
7F7
326
3ff717T
9C
3f#
-fief 489 -fw 482, 486
3TfTT?T
534
-q^rnr 119 ;-tt7 406;
317477
568, 572, 574
-FT 405; -TFT 104, 107
7177
cs
404
3T#^T
164, 526
TTfrfd
571
31717
206
3TT77
399, 426
31T77
384, 386, 568, 569, 573,
3TT7T
15, 50, 83, 91, 96, 101,
-77 568
104, 110, 390, 521, 538,
3T7Tr?
450
540, 604, 620, -3TRT7 599,
3PJ77
404
610; -7fl7 606; -7TfiFr
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243
312; 342; -g-f^ 384;
130; -R77T 351, 604
276; -sir 236;
d dl 44 M
509
-RR 554; -TTPm 453;
TTScRR
583
RR7 369; -trr 341;
N
508
RfffR 76; -riotr 172;
37^R
177
-qf?W 165; RSRTT 123;
T'TfTcT
216, 573
-4cf 252, 379;-^2 596;
d7m
554
-4TcT4R 388; fW7 341;
493, 494, 497
-faRR 143, 444, 145, 148,
TTOf
o
178, 213, 217, 544
149, 161; -fcTjrfa: 450;
777>T
55, 58, 60, 63, 111, 223,
- r 47rfs 130, 557;
258, 259, 274, 304, 361,
59; -aft4 423; -#R7 325,
391-
559, 574, 577, 588, 589,
-5rf47T 50, 216, 397; r«r
596, 598, 599, 604, 606,
370
608, 609, 617, 618,
24
—3TRJT7T 577; -77T 575
•v *
1
TTTfa
17
srrf^PT
502
3TIW7
196
3TPTTT
445, 558
■7177 -
- 311^6 330; MVTT7 40
arm
445
TwRcT
26, 169
arFRrferR
148
159
shtpr
572, 573
sM’ifcr
211
149, 526, 553, 577,
3, 10, 14, 16, 18, 532,
955
576, 577; -3P?r 401; -armr
arPT
o
138, 182, 208, 211
548, 556; -3frc*R 298;
3TFTR
540
R770T 259, 574 -77 169,
3T1WT
159, 260
462; -*FF?r 123; arr 111,
3fFRt
481
113, 120, 147, 229, 333,
5H H 1 <4i
602
503 , 504, 514; -R 202,
arrsrc
221; -cTT 514, 520
293; 226, 233; -sfR
3TT«ffinT
*\
356
531; -TfRTR 323; -RT4T
352
218, 244, 245 - t $ 222,
338; -|R 1 T 356
228, 238, 298, 331;
34T<T4'
134
26, 49, 84, 92, 98, 139,
82, 124,226
150, 175, 178, 180, 182,
dcTTC
534
184, 190, 196, 207, 550,
372
-faR 400; 7% 248; -frttt
508. 581, 609; -arrcfa 57,
485; -?rfaR 583; 564
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q«PRRRqrTT 445
365, 366, 417, 442, 446,
411, 412, 526, 554; -WRT
483, 613, 614; RRTRR
50, 60, 72, 76, 81
118, 442
ir^nR
615, 616
41, 298, 3b3, 365, 442,
tTW
320, 330, 446, 510, 598
483, 560, 596.
3ft ir
N.
1
169, 215, 247, 278, 313,
603
332, 472, 477, 483, 507,
4TT<jr
270
509, 510, 593, 594, 617,
c
69, 70, 265, 444, 465;
619 ; -R 73
-R 486; -RpRRaF 137;
417
-RR 539
fTRqrqrrT
572
4R TRT
5
618 ; -sfR 181 ; R>RSRt
WR
441, 444, 611, 613; -qn=k
181
267; 601; -fog 538;
350, 351
605; -SR 383; -5TFT
33, 34, 112, 115, 135,155,
426; -irTWTRq 615; -sR
206, 326, 364, 378, 438,
605 -12R 601; TR 64, 68,
473, 507, 559, 577, 588,
70, 204, 485; 612;
592, 602, 605, 613, 616,
-%?R 138; 538; -trt
-aPF*T 93, 113, 466; - qf^RT
347; -firrr^ 208
566, 567 ; - vtt% 382 ; R
465
282; crf?r 390
foMSlNslY
378
61, 243, 261, 266, 269,
465, 469, 477, 497
346, 347, 463, 465, 575,
623
627 ; - rrr 126; -qn“RR^
541
169; -RRRRJRT 243;
626
602; R 162;
WR
56, 59,65, 121, 131, 132,
- 41i«tI 367
133, 134, 152, 160, 177,
afifoT
561, 577, 578, 583, 591;
178, 179, 181, 207, 209,
-RT 578
210, 350, 351, 378, 551,
sir
484, 509, 616 ; SR 17, 93,
557, 604, 606, 625; -spnr 45;
481, 483, 510; -
— qJRT 42; -«FRT 46
482 ; -yjf 94, 331, 432,
466, 467, 621, 622;
433; - 114
244, 247, 265 , 268, 463 ;
srfo 1 ^
114, 433, 507; -R 331
318; -4TRFTT 243;
STIR
206, 209 ; - 4H4R 63;
441; -=R>=?Rf 5; RRRt 271
- STR 181
5 FnT i r
266, 298, 311, 319, 323,
srf%r
65, 252
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SR
70, 177, 207, 210, 383,
460; - ^qTFr 56;- stR 131
sfN -
-*fRR 133; -trt 620;
620
srt
425
529, 617
235, 261
145, 289, 529, 617
309
211, 530, 606, 612, 613 ;
- JfPT 68
q-or
•o
12, 111, 139, 150, 304,
317, 392, 403, 420, 445,
566, 606 ; - 550, 594;
-,«rfir 157
•o
577, 584
c\
576, 586
PgTfpftp
205
*T>T
420, 421
ITf^T
558, 560, 603
tfngmr
596
490, 546
2
597
178
*rersPT(^r)
6
56, 210
622
^rf^r
40, 209, 211
facf
-srw 143 ; -3rf^85; -3Tf-
-gTC 77 ; - 3*o^r 350 ;
- STT^R 96; 30, 333,
344 ; - 3-q-<^r 36 ; -
147, 566; - tr^cf 25;
- TT^rsff^r 126 ; -spw 175,
480, 487 ; - 152, 276;
-spf^T 174, 331, 341;
-RUtT 98; -siP^r 484;
•o *\ “ »
- sttot 592; -R*r?f>f?r 18;
24; -ft-’r? 588;
l, 239; - sott 466 ; - vrrr
23, 48, 76, 584 ; - w*T
200; -tr 106, 150, 249, 559
- irre 34, 583; 240;
75; f^TRT 37, 47,
600; - TT# 579; - ■srferf
237, 583 ; - WR0T 562 ;
87 ; 16,
fVfrTgcT
564
%7PTT
305, 319, 455
26, 227, 547, 548, 578,
580, 624
®RT
615 ; - ppSrsr 615
306, 307, 365, 592, 565 ;
-m 305, 489
^TR
442
5TR
11, 442, 443
frRrcFT
276 i
fsRR
495, 576
sfR
203, 597
260, 261,263, 264, 266,267,
268, 269, 270; -fw 264
?TR
c
544, 560; -R 46
5TPT
61, 182, 191, 207,214, 241,
259, 262,266,277,278,280,
281, 426, 443, 527, 528,
537, 538, 539, 541, 542,
543, 553, 560, 562, 564,
565, 569, 570, 595, 599,
615, 618, 620, 625, 627
527,
jTRT'-rfT
585
549
566
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TtT
165, 324, 325, 401, 426,
450, 476, 480, 501, 534,
536, 555, 558, 606, 610,
618, 627
?PTT*m
495
•s
288
<rar?*raT
551
372
41,54, 55,60, 125, 127, 130
■o
385
182, 183, 186
248, 460, 522
?rffT>TW
333
gf'TT
257, 352
cH*l
■N
26, 125, 155, 173, 235, 622
606, 616
1w?r
84
fWTT
A
376, 545, 546,554, 561,571
443
564, 577, 579, 580
72, 219, 259, 262, 313,
368, 477; -5TH 266
fl4+M
169, 472
174
196, 197, 349
<1 *\
245; — 3RTT 384, 573;
—354; — srfcrT 260,261,
263, 269, 270, 589; — sm
15; -TTT 52, 73, 213, 220,
221, 580, 598; —tM' 214;
—tffrq; 605; —*rfM% 544
?f7T
c
-ifm 327; -wf% 267, 268,
271; —26, 27
TW
c
340
Tfe
121, 194, 203,215, 226,
233, 324, 452, 478, 611
42. 53, 60, 88, 102, 116,
117, 120, 139, 278, 355,
425, 429, 431, 4 <2, 434,
503, 516, 521, 531, 569,
581,583, 584, 594; -ancRT
581; -WT 53, 210
33T
570; —TTTr 311
fjpprenTFr
325
fgTFTOfTT
-+13
It
610
Iff
14, 190
STFW
185, 351, 360, 364, 368,
371, 438, 505; -Tfer 458
439
(It)
15
303, 304
TIT
163, 254, 392, 479
STT
-o
458, 505; —arr 595, 510
533
402, 414
■TT
226, 522; --fern]- 50, srlw
529
TT7TT
509
: TT4T4> 17
556
TRITT
391
TPRTTffT
25
■TT^T
11, 508
'TTffim
90
fTTTT
548
flrifTT
58
612
fffr
-4^51623; -TTCT 460; - TIT
456; - ttt 595
flcT
11, 36, 295, 302, 363, 364,
507, 530, 544, 550, 576,
611; - arfaTT 432, 434; -
235; - 5T4T 545
21
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247
fi>, r „
rpttt
-oT 443, 563; ^T^cTT 322,
580
347, 356, 371, 407, 416,
373
423, 424, 537, 566, 589,
(^r)
22
387, 401, 406, 410, 422,
481
fTT^r
488
TSTW
203,
533
481
CRT«T
353,
574;
-xrar 218
frlT^fET
20, 377, 378, 379, 381,
wlw
198
384, 385, 387, 390, 405,
l K<2^>
337
o
129, 149, 170, 172, 213,
219
214, 247, 250, 324, 337,
9TiTT7nT5*rcPT316
470, 562, 578, 595
317
f'TTTXTrTT
15
<ttiuw
-o
17
pTTH'T’iT
321, 573
'TOTRWfcR 312,
Prt srzr
520, 558
>N
623,
fjpSr?T*J>
NS
163, 258, 583
>rwl
370
♦
441
235
'T'T'T
279
f44< u i
68
77fa7%T
568
f?nfa
10, 16, 48, 51, 56, 72, 98,
77X747
308,
310,
311
145, 175, 238, 248, 250,
77PT7FlT|
494
258, 290, 314, 315, 322,
37W3P47
492,
523
422, 462, 471, 477, 568,
95
577, 586
77XWT
407
fsnrfrr
19, 529
77RT
437
fxrW
484
ttixt
627
27
TTTcTFF
15
faff*n»T
19, 548
777X7X77
369
faf 1%
485; -sm 484
77TXW
312
fWRTWTl%cT
603
TO^ffT
c
151,
582
318
7TF5PT
370
210
7TT^WW
452
Mro
409, 416
452
5
557
Pt^et
30, 31, 358, 403, 404, 411,
T{X555
586
414, 423, 425, 471
'TfXJRT
543,
— srfet 401
596
535,
556,
560, 566, 567
| rflStJrG^
612
'rfxFrftrr
390
p.....
R|p-
490
tT<uiio
24, 118, :
155, 222, 251
fft^r
377
323,
335,
442, 502
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248
319
srproftr
446
311
TOTOTO
447
'TfeftT
343, 605
TOTTOI'4
186
qfolRfTO
o *\
371
TOTTfrofcT
485
qfrfR
287
70, 212, 219, 221, 452,
57
479, 589, 382;
TOfa
60, 71, 119, 120, 139, 141,
-TO? 114; —srTO 116
278, 355, 392, 429, 432,
STTOT
533, 566
438, 503, 507, 511, 517,
TOfT
615
563, 569, 584
TOT
529
to
S3
28, 36,37, 41, 44,45, 80,
TOTO
315
312, 336, 611, 612
TOTOcTT
109
TOP
625
TORT
1, 54, 99, 146, 306, 218,
<TT*W (^T)
23
621
4£MR>
625
TOR
619
F*
590
TrfrrfcT
5
JTOTO
120, 347, 454, 611
TO4
54, 99, 109, 146, 218, 306,
JTOTOTT
108
315, 621
yro
27
TO4
557
F*
27, 61, 315, 452, 572
TOTOTOT
482
F
10, 247, 299, 392, 436,
sfroror
450
536, 550, 576
irfrorq
329
•^TTfnror
245, 592
TUTOR
292, 535
ql'Js+i
374
ttorTtoj
237
TTTOTOP
6
TOT
544; - 2R 612
5T3TOSRTT
314
TO
22
srffr
61, 311, 335, 355, 360,
65, 134, 177, 211
402, 559
TOT
321, 603, 611
st^FTto
615
4ffn:
209, 319, 604, 620; -ro^STO
TOTOTOT
552
156; — 3n^ro^202; -
TtfroH
476
322; -3FTO% 367 -TO4,
srlMroq
344
97; — 3r#f%f PR 109, 490
qfrotTO
474
-TOTOTTO 488, —'JpT 55;
jrfroT
344
—TOT 266; 496
srfaro
89, 338, 357
TORTOTfqrf
64
TORT
184, 193, 402
TOrT^TOfofjpP 132
TOP!'
103 ‘106, 474, 518, 601
TOT
161, 352
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<s|M4>
316
o >
1
309. 616
*r?r
c\
13, 223, 447; -3P4 567,
621; — 3R 98, 110, 609,
575, 617
610; —3TTRT5T 562; —FTW
^rfir
C\
501
526, 540, —443
1
346, 347; — 183
17, 410, 454, 455, 461,
srfe
388
465, 530
sft«T
20, 21, 24, 26, 39, 44, 45,
w
c
49, 560
52, 57, 59, 60, 72, 73, 76,
vfrir
560
81, 83, 84, 94, 97, 104,
23, 493, 498, 593, 611
110, 123, 138, 155, 156,
23
158, 160, 181, 186, 210,
J7(vr)f7i?rrfJT
626
213, 216, 219, 220, 224,
irfijRt'T -
368
231, 240, 241, 253, 254,
316
282, 290, 321, 323, 326,
543
332,343, 348,352, 353,366,
•o
543
368, 376, 377, 380, 381,
o
582
382, 383, 385, 387, 394,
614, 622
395, 397, 474, 479, 487,
RfRTpTT
613
489, 524, 575, 581, 586,
(^)
19
598; -sifR 376; —233;
14, 27, 47, 48, 78, 101,
—232
145, 160, 165, 168, 170,
sr^r
200, 545; —'R 129
230, 330, 588, 603, 606,
534
609, 615, 619, 623
?r
126, 127, 128, 346, 347,
rrfn-a
556, 574
378, 380, 511
RW
1, 2
^*44>
525
352
375
2
^TFT
19
JTFr’fRTT
51, 176, 201
wtr
247, 248
fH%
544
vtfr
620
22
^■r
—3TRT 452; —3PTR 435,
TTRR
■o
420, 421
437
vO
198
250, 275, 301, 462, 556,
(R) 20
575, 586, 627; -RT9T 534
c\
393
*2
498
J
c. c
ftra"^r
231, 624
2, 544
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250
nftST
22
51, 55, 57, 62, 251, 309,
?F5T
316, 319, 336, 375, 426,
538, 539, 560; 610, 616
613
-O S
300
3j*rqw
344, 354, 370,386, 457, 540,
549, 562, 569, 574
52, 70, 71, 205, 426, 612
158, 611, 612
250
447
613
XX
23, 173, 198,228,246, 298,
343,374,377, 378, 380,398,
478, 559, 562, 568, 574,
582,583,592, 595,598,615,
618, 621, 623, 624, 626,
672; —627; -wfwsfPT
23, —WWR 398; —RfW 374
312
TPT
206, 313, 484, 602, 610,
f^rT
612, 621
299, 536
326, 344, 491, 577, 621
WOT
304
627
wf®WW
157
WtWT
25, 136, 226, 238, 600
Wfr
— WWfar 562; —536;
wRtrw
-K 70
65
*5
163, 301,320, 344,613,621
«KI+
38
613,
srwmw
13, 284
OTWTW (^r) 24
^W?TT
o
509, 516
WXffrtf
139, 531
439
7, 108, Ill, 405, 406;
—Wfaw 108
7, 111, 359, 360, 405, 406
WTWt
613
3RFT
549
12
312
f^FWT
28, 31, 408, 409; — WTW
232, 386
fWRWK
46
far^m
587; —■m 626
fwffw
559
fafw
494, 514
fawfasw
326
farWR
627
fwWTW
c
168
fwWTW
366, -sr 80, 97,124, 137,
152,226,300,443,444, 445,
449, 486, 489, 490, 604;
—WSJ 42 —WR 17, -RR43
fww#
335
fW^RTT
a
214
r*rerw
89, 403; — wfacl 403
farfw
30,31, 41, 338, 357, 387,
401,404, 405,410,412,414,
416, 420, 422, 423, 424,
425, 471
faROTTTST
187
620
208
313
563
fwwftw
319, 320, 322, 323, 366
fOT^RTR
479
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f^nrr
467,468,469,470,471,472,
473, 475
Rur (?q)
13
RqfR
177, 559
fgwR
467
f4T4rT
313, 340
288, 450, 521, 582
Rjpt
533, 566, 571
R^rR
333; — 3TR*FT 600
RqfRr
421, 424
Rw
RR^ttIw
34, 112, 218, 280, 348,
509, 584
346
R=l frl
c.
593
RRp
61, 159, 338
R#aftT3*PT 479
fTTfRiTPf
480
231, 381
478, 557
fcr
'E?
£
113, 144, 388,428,432,449,
502, 512, 513, 514, 515,
516, 531, 607, 617, 621
RtRw
454, 455, 457, 460, 461,
504, 505, 506, 519, 522
RtRit
460; —ar 504
Ra*
-arrerc 586; -ariciR 275;
-STTcJTfr 223; -^tR 618,
-qnr 255; -^ffcr 447,
~1TT^PT76; -’fit 221 ; -^TcTi
323; — Rqfq 354, 595;
—airmr 443; — sqrpr 550,
552, 598; —mr 174, 576
1 1 c *s >
445
Rt
476
fwr
44, 59, 161, 313, 340,345,
368,425, 427, 559,572, 620
RqRq
*s
313, 345
251
srk (R)
313
Rq
57, 63, 69, 72, 73, 74,
100, 139, 140, 158, 180,
199, 207, 212, 213, 214,
215, 219, 224, 261, 263,
286, 303, 321, 383, 423,
443, 449, 544, 553, 579,
580, 597, 598
qfrmFT
C >
507
t^r
306, 307, 308, 309, 310,
311, 313
tsr
57
Rnq
132
545
sqRer
418, 427, 547, 607, 608,
615, 616, 620, 624
c^sffrm
119
°qRR
81, 291, 339, 431 434
sRsti
413
508, '509
322
-qqfRR
373
318, 370
440
sqiwsft
574
3*11977
559, 568, 606
S9T77
592
°41 P-rl
556
580, 598
SlfR
79; —389
ST9
201; -w 378
VT«q
67, 105, 108, 187, 193, 200,
401, 405, 406, 410, 413,
417, 418, 425, 445; —?rfR
418
wwr(R)
3
5tp?t
14; —qqq 173, 606; —959
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252
46, 606, ~TS 176
610
STTfar (%s)
16
S3^S
67
448
S5RTS
477
128, 135, 182, 208,209, 210
17
jffam (^r)
10
S^SS
18, 479
sVs
126
StS
104, 105, 106, 107, 108,
W
319, 402, 441, 442, 449,
116, 117, 119, 189, 289,
501, 559, 568, 576, 583,
393, 474
596, —arms 186; —sssts
sts
343; _^r 343
55, 56; — tnpsfta 60; —
SST
452
477; —SS 226; —s^S 619;
S4SS
424
—TSSTS 622
^raflj-ar:
100
10,415, 49’-, 499, 509, 533,
RT’TTcT'T
331, 466
550; -ST 452, 485, 496,
S^sffT
378, 493
523
183, 480
stot'js
605, 615
SS^PTS
303, 313
STS
NS
59, 60; -fn 618
SSST
54, 357
9 fa
604; —srw 62
SSf^
610
sfa:sn|(^) 11
sss
52, 376, 391,399, 541,545,
fAsrsrmra' 218
554, 561, 571, 572
—^PTSfVss 265; -afts 203;
ssrs
621
203; -tststs
r 496
566
sstsst
514, 515
SSS
53, 59, 66, 156, 157, 162,
SSTSS
ft
160, 198
207, 603, 607; -TS 623
sst^tt
429, 531
SfaS
172, 311, 397, 399, 523,
SS^^S
NO
615
524, 542, 543, 544, 556,
\S N
232, 302,
558, 605, 626
sf?TS
336, 362, 394, 430
?P|S
153
S#
-anew 15, —ss 371; -a
618, 619, 623, 624, 625
279; -SS 75; —ST 246
537
SfaSFT
27
151, 215; -1SS 71
SST^
612
STITT
192
S^Tffa
311
s%r
357
Sf?
211, 301, 314, 315, 384,
310
396, 451, 454, 455, 456,
s^pt
387, 452, 537
470, 537, 538, 603, 605;
S^wfaTS
176
-SPSS 561; -sSTfcT 556
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253
260
1
1
r
589
STsmcT
107,
160, 181, 207, 215,
399
221,
277
FTR^TR
403, 417,422,423,424
graft
94
476
grf^ftre:
71
gzrrsrc?
401, 418, 420, 450, 627;
grrtsr
416
—rrST 187, 193, 195
g-m^r
117,
144, 217, 428, 481,
g^g^ffT
&
439
502,
512, 513, 514, 515,
g4dr4
165, 606, 618
517,
531, 542, 607, 608,
g^rs^
435
616,
617, — ftrcfq- 117
?WcT
■o
163
gmrfw
52
Fmfgfim
391
gTRTlfEf#
134
mTrrrrrR
473
gr^iiftg
52
329, 387
f*n?
71,447;— ?=r 138,215; -wz
g4H<g4^Hdi
492
511;
—’FT 41, 71
g^TOfirr
337
gfOrr
89, 121, 164, 166,167, 171,
g^nrrr
91, 112, 143, 169, 170,
188,
191, 222, 371, 422,
176, 195, 217, 220, 222,
537, 541, 578, 627
226,228,231,232, 256, 233
Wf
72,73, 111, 123,213, 214,
238, 242, 246, 247, 257,
261,
263, 303, 349, 569
288, 317, 325, 376, 379,
495
389, 391, 396, 397, 401,
TF*
577
424, 472, 532, 540, 557,
397
577, 578, 581, 582, 586,
grmgr
377
587, 590, 594, 596, 604,
577
609, 615, 622, 625;-ttft
(rr) 7
78, 82;—srfw 391;—gfftn
ggfs (rr)
5
89, 164, 166, 167, 188
gfafa (rr)
9
g^tt^ggifir
272
65
grw
c\
1
203;
— 3HT 209
grw
42, 239, 380, 392, 403,
ggsrrfegggfl <4i 238
417, 559, 574; - 37
w
198
g^xf
119,279,537;-^76, 149,
614
231; -qTFFT 570
134
grrgg;
222
613
gwsrffg'
147, 148, 164, 168, 170,
Fl%
351,
604; —351,
179,217,379,386, 502,588
357,
g^TWTT^
610
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254
581, 619
ff?TT
615
455
n
210, 214, 297, 322,443,
fWlfa'T
450
602; —WT 356; - ^ 538;
fsmrnnr
l
- JTFT 29
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ERRATA
f s/'TfacT 3T5T5 715
1/3
777R7T#
1/15
Tirth—
5/34
Vasupujya
6/20
now and and
11/19
Amrta—
17/4
tivrais
22/18
f#c7 3%
26/7
7f#73 fsP777-
27/26
(three ghatiya)
31/33
scout i—
33/12
thats upreme
33/14
^577177—
•o
35/6
Yasi
36/12
own-nature,
38/10
Tir-
41/25
43/20
tato
45/7
dra rj\s
45/13
3'-77 (#57—
48/22
4:7 7 775
48/26
Katham ca na
59/26
—sdtmyalasa
60/22
Tirhankara
66/35
mdya
67/4
cheists
67/16
[tirtha]
67/31
rasfra
68/6
surasurair
69/16
sadbheda
73/18
nihiesidntar —
74/14
drops
74/17
777717—
74/17
7773—
74/25
(resolved to re-main in
motionless as a corpse)
SHg 715
777177#
Twh-
Vasupujya
now and
Amrta —
tivm is
(three aghatiya)
Conti—
that supreme
3)5777 77—
yasi
own-nature;
Tir-
TTrftS
sato
dravya
joq-JTfq-cq-
7'777rs
kathamcand
—sdtmyaldlasd
arhat
mayd
theists
[tirtha]
drasfra
surasurair
sadbhedam
nihsesitantar —
drops of
771T3T3—
7773
Omit
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256
Errata
'jss/'tfw qrs
W 7T5
76/13 to
to,#:
76/28 perfected
perfected
77/21 —*TTOTO TOT—
—rTTOTOTOT—
78/13 prdho —
drdho —
78/23 pramdtrupena
pramatrrupena
78/25 naikabhavarp
naikabhdvam
79/3 ofs pace—
of space—
79/30
TOTOTO
80/36 use
use of
81/1 ^TTOTOrTiT
TOTOfTOrTil
c >
82/7 -TfFJTfft'itr !
(— TOTOTTf# ?)
87/8 TOTO—
TTTOTT—
87/12 sarvasaras
sarvarasas
93/11 knowleage
knowledge
94/29 TTTO
TOPT:
98/34 third line missing
’STTOT ^TO TO
102/28 tdam
idam
107/1 TO
fcr
114/12 it i
it is
114/29 — TOTJ’4 *Tfa:
—TOTOTf#:
121/16 fro<TT TOTO (^TTOTO ? )
(fTORTFFftPT— )
r- “v
122/2 TOTO G 3'TOTTOTTOrr
TOTOTO^TTTOfTOTO
122/5 samakasthataya
samakalataya
122/14 TO# TOTTO
TOTOkTTO
122/17 ubhaye katarat
ubhayaikatarat
124/8 yonr
your
125/33 srfTOTfTT
srfTOTfcT
125/36 pratibhasi
pratibhdti
128/15 TOTf#
TO1% (? )
128/19 dadasi
dadhdsi (?)
129/27 TO fro)
TO |#r] fTOT
129/31 sve vibho
ire [ca ] vibho
134/19 fTOOTOfTOTO(TO) (TO)
faTOTOfTOTWi
134/22 avibhdm(s)ayarp(t)
avibhasamayatn
135/8 TOJTfrT
sprf#
135/12 s vayati
Srayati
139/14 TOTOTOftS TO—
TOTOTOt TO—
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Errata
257
lyz/yfa 3pp qrs
3T5
o
139/14 SRTgfr
139/17 asato ‘para
asatam para —
139/17 a sad varo
asaa? vaco
140/7 3Tsq-frf
Hfsqr^cf
140/10 avyaktam
pravyaktam
144/16 facrfSRt
144/19 vivaksito
—vivaksite
145/4 f^r^fvicfr
(fefsrcfsR/)
145/6 abhito
(adhikarp )
147/3 3rr«f
srrsr
147/14 n :
(tT^farprar:)
147/17 ekanis[p]annah
(ekanisannah)
148/6 Rvrffa
148/9 iyivr Mas/
sphurjasi
151/21 £*n?*T?cf
151/25 dvydtmatvarp
dvyatmakam
151/35 RFrft
=rr^fl RTcft
152/3 vyasto
vac^aw vyastau
154/17 STRRR ?n
o
154/20 pratyutpanne yd
prayutpannaya
159/22 —karana
—kdrtana
160/34 //11 //
//17//
161/4 fMhr
( f^PR? )
161/6 —vinaiva
(vibhaiva ?)
163/2 *r(w)*rf fr(^s)fr fcnrpR
*r ( r )
163/5 s($)amanam ta(e) ‘stu
.v[ v]amanantasva —
165/34 3TT5ftfWr»r
3rr?ft4Rcrrtr
%
170/20 3Ty4 r 'i c R
o
177/14 fwrr^rwr
(faSRTJR JT4T)
177/15 sfmqr
(^fnnff)
177/17 —visesdsrayata
(—visesds ca yatha)
177/18 sobhayd
( sobhayl )
1 /y/z 3T-STT 4 o| a fRTRm
3m n 64 sf^r^rfwT
179/5 abhavavator avdrito
abhavato 'nivarito
182/4 -faipwR
182/8 —vimukhdt
—vimukha
183/4
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258
Errata
fS3/#Fcr 3pp TTS
TTS
183/8 kiiptvantar eva
kiifi tv ant a eva
184/17 MtT
184/21 drstarji vitti —
drksamvitti—
186/22
(JT# rT^f)
186/26 yan netrtvam
(yat te tattvarp)
186/26 pramarsft
pramarsji
189/29 tnftfereft
(pf^Rcft ? )
194/3 qfoPT
irffTR
194/15 WR
wpt
194/16 f^rr^ir
fepfnr?pr*r
196/29 (*)
(?)
198/8 arrar^rffr(^)
srr^rrafar
198/12 bahydtmana ( a)m
bdhyarthdmhji
201/34
202/3 —rambhair
—rambhe
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